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VOL. h JANUARY, 1957 NO. 1 

''Dearly beloved, I beseech you as strangers and pilgrims, abstain 
from fleshly lusts, which war against the soul." 1 Peter 2: 1 1 


As year unto year is added, 

God^s promsevS seem more fair; 
The glory of life eternal. 

The rest that remaineth there; 
The peace J like a broad deep river 

That never "will cease to flow; 
The perfect, divine completeness 

That the finite never know. 

As year iinto year is added^ 

God^s piirposes seem mere plain; 
¥e follow a thread of fancy. 

Then catch and lose again; 
But we see far on in the future 

A rounded, perfect bliss; 
And >jiiat are the waj^side shadows. 

If the way but lead to this? 

As year imto year is added. 

And the twilight of life shall fall. 
May we grow to be more like Jesus, 

More tender and true to all. 
More patient in trial, more loving. 

More eager his truth to know. 
In the daily paths of his choosing 

Itore willing in faith to go, 



THE PILGRIM is a religious magazine published monthly by Daniel 
F. Wolf in the interests of the members of The Old Brethren Church. 
Subscription rate: $1.50 per year. Sample copies sent free on request.. 
Address: THE PILGRIM, Rt. 3, Box 1378, Modesto, Calif. 


FAITH^';* HEB. 12; 1,2, 

The word "whei^efore*' in the above passage of Scrip- 
t-ore^ wojilcl indicate that what ^ follows is a sui-aniary of 
what has been previously stated. The preceeding chap- 
ter is a rehersal of historical facts of how certain" 
holy men of old, sustained by a living faith, became 
powerful witnesses for Godj and upon which witness the 
Apostle wishes to build for future objectives. 

The present theme is, that -there . is a ^^race^' in 
progress 3 at the end of which there is great reward. 
Unlike the ordinary race, where one riiighty, spontan- 
eous effort is made to excell all rivals and win a 
single selfish priz-e, this race is constantj and all 
who engage in it lawfully and continue to the end have 
the assurance that they may win. We have a leader who 
has run before us and has overcome all obstacles and 
won. The same leader is the author and finisher of 
our faith— the means by which we may also ^^rin. Mot 
only do we have J^sus, who has run before us, to show 
us the way,^ but we also have ^'A GHEAT CLOUD OF WITNESS- 
ES" who h.ave, run successfully for the, same prise 5 and 
have been certified as winnersj which^assures them 
that they mil receive their prise in due time. 

This race to glory is unlike the coromon races for, 
instead of one supreme effort, and mighty dash for the 
goal, it must be run *h'jith patience| the effort must 
be constant! it takes many days— in fact all oui^ life- 
time. The time reguired is not to be considered j the 


only requirement being that we rxm. lawfully (according 
to the rules layed down by the Master) and continue 
until the goal is reached, CAN IT BE DONE? vie have a 
GREAT CLOUD OF WITNESSES, who have run ■ successfully^ to 
assure us that it can. And Jesus^ 1.^10 for the joy 
that xvas set before him endured the cross, despising 
the shame, and is set dovm at the right hand of the 
throne of God, is xiaiting to receive us >ihen we have 
finished. And we have the assurance of his promse, 
'^To him that overcometh t-jIII I grant to sit idth me in 
my throne, CYon as I also overcame, and am set do>m 
mth my Father in his tlu-^onej' Is the objective worth 
the effort? Judge ye. 

We hope to arrive with the ''GENERAL ASSEMBLY and 
CHUItCK OF THE FEST-BORN, which are written in heaven, 
and TO. -GOD the judge of all^ and TO THE SPIRITS OF JUST 
MEN MADE PERFECT." PERFEGTlONi is the end. To what 
effort mil men go to attain to perfection? Is it not 
worth all cur life? Not only will x^e attain to per- 
fection, but we will be a part of an INNUIiExlABLE COMP- 
Alfx of perfected beings, and we are also come TO JESUS 
^diO is our predecessor, and the "xaediator of the new 
covenant, and the blood of sprinkling, that speaketh 
better things than that of Aoel." 

ABEL was the first of the great cloud of "vritnesses: 
How wonderful to have a testimony from the first man 
to enter the '^race." "Abel offered unto God a more 
excellent sacrifice than Cain, by which he obtained 
witness that he was righteous." These are but few 
words, and obviously do not tell the x^hole story 5 but 
only the essence of it. It is a witness to a success- 
ful effort. Abel was righteous BEFORE he offered his 
gift (i.e. the righteousness which is of faith) but it 
was by the offering that he obtained the witness, VJhat 
experiences he m.ust have hadj what patience he must 
have exercised! how long had he waited on God for the 
testimonyi how he must have longed for the RESTORATION5 
How it must have pained his soul to take the life of 
one of the precious lambs which God gave to him. 

Perhaps the GARDEN was still there— in full view; 
it had been the" happy hoiiie of his parents. But now he 


sees his father^ a pitifxil^ sorrowing man, toiling and 
digging at the ground to make a living; he is not used 
to labor I the sweat comes .freely^ Only God can help; 
God must be reached, and the only way to reach God now 
is by a sacrifice; so FAITH teaches Abel what to offer* 
So Abel offered by faith, and God answered with a test- 
imony of his righteousness* Abel has won-- what a happy 
answer , 

V\Qien NOAH was born_j sometliing caused, his- father to 
say, "This same shall comfort us concerning oxxr work 
and toil of oirr. hands, because of the ground which the 
Lord hath cursed," "And Noah found grace in the eyes 
of the Lord," Uhat few words to tell of such infinite 
blessing. If I may but find grace in the eyes of the 
Lord, what want I more? I will run with patience tlie 
race which he sets before me; no mattex" how long it 
takes. At the end of the race is a croim of victory, 
iloah evidently was "different"; he had different ideas- 
"rather apeciiLiar man"; a PREAGHi'Iii of righteousness j 
trying to "scare" people into changing their vjays; 
spent all of his time building "that ship" out on the 
dry land, and missing all of the socials and things 
tliat were going on — "no use for ONE MM to try to 
change the wliOLE VJOKLD," But he vfas a man of I'aITH, 
anid acquainted with God, and God had warned him of 
what was coming. It was a long race for Noali— a race 
with time and the long-suffering of God, One hundred 
and twenty years; the longest building contract ever 
let. Preacher -builder; preaching RIGHTEOUSNESS, warn- 
ing of sin, and building for safty. VJhat a "race" 
God set before HIM; but he run and was a winner, "By 
which he condemned the world and became the heir of 
righteousness which is by faith." 

ABRiLHAi^i was another man that was "different," He 
had such far-off ideas; It seemed he just wanted to 
tx^avel. Probably Tera did not know what gave hroi the 
urge to GO, God had called him to leave his home-land 
and his relatives, never to return; not knowing where 
he was going; VJliat a race "set before Abraham, But he 
knew God and never feared the outcome. He became a father 
when he was. an hundred years old, and then when his 


son was grovm he was asked to offer hira up to God for 
a sacrifice. Only a Bian of faith could endui^e what 
Abraham did. He was acquainted with God— and was call- 
ed '*the friend of GodJ^ He staggared not at God's 
proinLses, and run with patience; and won. And so he 
got the "blessing," "By myself have I sworn^ saith 
the Lordj for because thou hast done this things and 
hast not mthheld thy son^ thine only son; That in 
blessing I will bless tliee^ and in multiplying I will 
multiply thy seed as the stars of heaven^ and as the 
sand which, is upon the seashore; and thy seed shall 
possess the gate of his- enemies i and in thy seed shall 
all the nations of the earth be blessed: BECAUSE THOU 

■ JACOB had a long and liAGE, It began when 
Esau and his father Isaac were about to -ignore the 
word of God to his mother Rebecca concerning the elec- 
tion of God that "the elder shall serve the younger," 
For some reason this word of God was being ignored^ 
although Jacob had legaly purchased the bii^thright. 
He fled from his brother for his life 3 he loved a beau- 
tiful girl J and m^ide- an honest agreement (on his part) 
with her father to have her for his wife. But her 
father exploited his willingness^ and broke the agree- 
ment hj cruel deception. He demanded of him unjust 
service^ and changed his wages at m.H (ten times), 
Jacob said^ "This -twenty years have I been with theej 
thy ewes and thy she goats have not cast their young^ 
and the rams of thy flock have I not eaten. That which 
was torn of beasts I brought not unto thee: I bare the 
loss of it; of my hand didst thou require it^, x^iiether 
stolen by day or stolen by night. Thus I was 3 in the 
day the drought consumed me and the frost by nighty and 
my sleep departed from mine eyesj* Laben chased him to 
hurt him* he feared mightily for his wives and child- 
ren; because of Esau; He had a wonderful experience 
with the angel of God| His sons wickedly deceived him 
concerning their brother Joseph; and so great was his 
sorrow that his life was apparently shox-^tened. But he 
never gave up the racej and he was victorious^ and in- 
herited the blessing of his grandfather Abraham. 


MOSES ran for one hundred and twenty years ^ and it 
must have been with patience^ for he won the title 
of '^the meekest man in all the earth." The last forty 
years of his life was spent giving his life and soul 
for his own people^ who were ungrateful and rebellious j 
and sometimes wanted to kill him. They provoked him 
into a sin which kept him out of the promised land^ 
vjhich he desired so keenly to enter. He became an 
advocate before God for his people ^ and offered to 
give his om life for theia. But 0^ he won a groat 
victoryi he saw Jesus Christ (of whom he was a tjnoe) 
and was 'with him on the mount of transfiguration^ and 
■ con/ersed with him concerning the GREAT REDEiffTIVB 
V\[OiiK which he was to accomplish by his death at Jeru- 

So like the Apostle says in Heb, 11^ time would 
fail to tell of them. all. But they all received a 
good report through FAITH, They were all certified 
WIMERS, '^All these having obtained a good report 
through faith^ received not the proriiise: God having 
provided some better thing for us^ that they without 
us should not be made perfect." 

This is undoubtedly the most important thing in 
our lives. So let us lay aside every weighty and let 
us run with patience the RACE which is set before us. 

______ . _^ _ "^^^•^' 

• By Rudolph Cover 

"For where your treasui^e is=, there will your heai^t 
be also." Jesus said this in the sermon on the mount^ 
and^ although it is only eleven words ^ it is a sermon 
in itself. "Lay not up for yourselves treasures upon 
the earth, , , But lay up for yourselves treasures in 
heaven, . . Therefore take no thought saying ^ -^^lat shaH 
we eat? or^ what shall we drink? or^ wherewithal shall 
we be clothed?, . . But seek ye first the kingdom of 
God J and his righteousness | and all these things shall 
be added unto you." 

I^Jhat a wonderfiil lesson and admonition for us all. 
We 5 who call ourselves Christians ^ and hope for a 


heavenly mansion^ are we actually seeking first the 
kingdom of Goci^ ana his righteousness? Mhen we really 
consider^ — the laying up of treasure for this life is 
so unnecessary. It mil all too soon pass away3 ox* 
like the rich man who would tear domi his bairns and 
build greater 3 his life was required of him and all his 
possessions were left to another. How little do we 
realize the futility of an earthly life. All that we 
have is only given us from the God of heaven. It is 
only how "we use what is given us that counts. If we 
only strive to increase our natural gain^ not helping 
or caring about others less fortunate^ it is most cer- 
tain we will miss oior heavenly home. 

In ovT natural way of thinking we x^^ant to do just 
opposite that which is best for us. Jesus says to seek 
first the kingdom of God, Our first desire is to get 
security and tl en^ x-dien we ai'^e basking in the ease of 
this world's gains ^ find out about God, God wants us 
to realize we are dependent creatures; but man wants 
to be independent. This all brings us to a realisation 
of the battle of the Spirit and the flesh. Our natural 
desires m.ust be crucified. Onr spirit^oal life vmst 
abound and grow. Jesus says^ "x.y yoke is easy and my 
burden is light," This is true once we have fully re- 
signed our life to H.iju^ but a half or lul<:e-warm Christ- 
ian is most Tidserable. The Lord said to the Church of 
Laodicea that he wished they were either hot or cold. 
lie wants his children to have a definite aim in life. 
If the treasure which we can acc^oaiiulate in heaven wt.11 
never pass away^ it is worth our whole life's work for 
Christ'^ Nothing in this time world should keep us from 
making the effort. The rex-jards of heaven are so great 
that there should be waiting line of people vjanting to 
be born of the -water and the Spirit. Instead^ we see 
lines of people standing by theatres^ dance iiall^ etc. 
It just isn't reasonable. But there is an adversai-y 
to our souls and those who do not make an effort for 
Christy automatically fall into the service of Satan, 
"No man can serve two liiasters," Let us strive to in- 
crease our treasure in heaven, "For where your treas- 
ure is^ there will your heart be also." 

-Oakhurst^ California. 


By David A, Skiles. 

In God^s relationship and dealings with his chosen 
people after their deliverence from Egyptian bondage, 
. doT^m through their generations^ and through Clirist^s 
ifilnistry upon earthy and on until he finally establish- 
ed his celestial kingdom^ he has ordaj.ned and institut- 
ed certain feasts of special significance relative to' 
great and outstanding past and future events. 

Among the different feasts that the house of Israel 
were to observe were perhaps three importairt ones ''The 
feast of the Passover^ '^ '-'The feast of weeks or first 
fruitsj^" and "The feast of ingathering or tabernacles J' 

The Jewish Passover was a yearly feast to be obseived 
in coinmeration of a past event wherein the destroying 
angel passed over the homes where the upper and side 
posts of the door were sprinkled mth the blood of the 
slain lajnbj ^jiiich ment the saving alive of the first- 
born of that hoiiie. iuid where , the blood was not applied 
it meant the death of the firstborn of man and beast 
of each family. VJhich destruction brought the mlling- 
ness of King Pharaoh to release Israel from under his 
bondage. And this day was to be remembered in Israel^ 
a feast day throughout their generations; Afeast which 
was called "The Passover" or "Unleavened breadj which 
was to bring to mind their great deliverance. 

It seems this feast was to be held under great 
stress: perhaps to signify their preparation for flight; 
with loins girded^ shoes on their feet^ with steff in 
their hand^ and to eat in haste. And in this our day 
the Jex^ish Passover^ though not strictly held as above^ 
yet is a notable and highly prized festival among the 
Jews. And while they in its celebration look back to 
their marvelous eviction from Egypt^ yet can we not 
see in the lamb and the blood that made their flight 
possible^ a representation and type of Him whom John 
the Baptist proclaimed^ "Behold the Larab of God that 
taketh away the sin of the world," VJho also was slain 
at the designated time when the Passover lamb should 
be killed] that the blood that flowed from his side 


might bring salvation to every dying sinner who yields 
to its saving power and life giving virtue. 

The advent into the woi-ld of this" one ^ Christ Jesus ^ 
some 1900 years ago was a t\ir^ning- of a new leaf in the 
annals of the human racej establishing a new code of 
righteousness! a turning over from the dispensation of 
law to the dispensation of Grace, Near the end of his 
ministry on earth, and before his sacrificial death, 
he institvited a "Passover" which he had directed Peter 
and John to make ready, and when they had done so, and 
the ho^ar had come (Lui-e 22: li^A^) he sat doim vrith 
the Twelve and said, "¥ith desire I have desired to 
eat THIS passover with you before I suffer." It is 
evident that this feast coiild not be the Jewish pass- 
over, for the time at which it (the Jewish passover) 
was to be eaten had not yet come 3 yet Jesus as above 
stated called the feast of which he partook a "passover," 
"The Passover^" and in John 13: 2, it is also evident 
that this same feast was called a "supper" (which is 
ah evening meal) "And £upj3er being ended," 

That Jesus instituted'" this feast, passover or supper 
with the express intent and purpose that it should 
signify a great f utui^e event is proven by his oi^m words 
in 22: I6, "For I say unto you, I >jill not any 
more cat thereof, until it be fulfilled in th kingdom 
of God," So it seems clear to the writer that in this 
last night Jesus instituted a new feast, passover, or 
sui^per which the Apostle Paul later termed "The Lord's 
supper," and which he also gave us to understand was 
not to be eaten in "haste" but in tarrying one for 

That the bread and the cup of communion are separate 
and apart from the supper,, (though partaken of immed- 
iately following the supper) is shoxffi by the words of 
Lul<:e 22: 20, "Likemse also the cup after supper;" 
signifying that he took the cup after supper, so also 
he took bread after supper, gave thanl<:s, brake it, and 
gave to the disciples. 

That the purpose, virtue and intent of the bread 
and the cup are vastly different from that of the sup- 
per and cannot be the same, is clear 3 for the reason 


that the bread and the cup are to direct the mind of 
the coirmiinicant back to the night of Christ's betrayal 
in which he suffered, and died the the vicarious death 
upon the cross ^ his blood issuing from the pierced side 
of his holy being j that man may be redeemed from his- 
inborn sin. The Supper— so different— is a glorious 
foretaste and anticipation of when it -td.11 be fulfilled 
in the kingdom of God: The marriage supper of the Lamb; 

John the Revelator , had a preview of this great event 
(Rev, 19^7 y9)^ "Let us be glad and rejoice, and give 
honour to himt for the marriage of the Lamb is come and 
his wife has made herself ready, , . And he saith unto 
me. Write, Blessed are they which are called unto the 
marriage supper of the Lamb,'* That there will be a 
great future feast fox* the saints of God, for the blood 
waslied throng of all ages, is vidicated in Lul<:e 12 05- 
38, "Let your loins be girded about, and your lights 
burning 3 and ye yourselves like unto men that wait for 
for their Lord, when he tfill return from the wedding; 
that when he commeth and laiocketii, they may open to him 
imiaediately^ Blessed are those servants, whom the Lord 
when he cometh shall find watching 2 verily I say unto 
you, that he shall gird himself, and make them sit down 
to meat, and X'vrill come forth and serve them." 

The Apostle Paul fulLy recognized a Lords Supper in 
I Gor, 11 5 though he told the Corinthian Church that in 
their existing disorder they were not eating the Lord's 
Supper 5 but their own supper. 

Another great feast is foretold in Luke 22^29^30, "I 
appoint unto you a Icingdom, as my Father hath appointed 
unto me 3 that ye may eat and drink at my table in my 
kingdom, and sit on thrones judging the twelve tribes 
of Israel." "Blessed is he that shall eat bread in the 
kingdom of God," Luke l[].:l5. 

That Jesus in that last night instituted a new feast, 
a new passover, also called a supper, which can be con- 
sistantly called a passover; for the reason that his 
whole life's work, the chief objective of his mission 
on earth; his teaching, his suffering, and death, could 
be enshrined in one great cause. "To bring about a 
change. TrifLy a passing over from the Law (which made 
nothing perfect) to the dispensation of Grace, which 
brings salvation, and the gift of God, which is Eternal 
Life . " -Rossville , Indiana, 


By J, I. Cover. 

The work of oiir redemption completed in the glorious 
resurrection of Jesus ^ the sweet fellowship between 
Jesus and the Holy Spitit^ was again continued at that 
time as vje read^ ^'But if the Spirit of him that raised 
up Jesus from the dead dwell in jou^ he that raised up 
Christ from the dead shall also quicken your mortal 
bodies^ by his Spirit that dv/elleth in you J* The divdne 
person of Jesus was not extinguished at his death upon 
the cross ^ for he says^ >^For as the Father hath life 
-in himself: so hath he given the Son to have life in 
himself, '» And again^ "Therefore doth my Father love 
me J 'because I lay dovm my lifSj^ tha,t I might take it 
again. This comraandnient have I received of my Father." 

So we see that although Jesus of his own mighty 
power J, both .lay dovm his life and took it again^ by the 
commandment of his Father 5 also at that time the Holy 
Spirit joined him again^ so his triumph over death^ 
hell, and the grave was complete^ and the combined work 
of the Trinity* Leaving the empty tomb-, accompanied 
the Holy Spirit ^ he again is appearing to his loved 
ones^ who were sori'owing and mourning his death^ he 
brought hope and comfort to them^ and being so filled 
with the Holy Spirit^ said to his apostles^ "Receive ye 
the Holy Ghost: whose soever sins ye remit^ they are 
reroitted unto themj and whose soever sins ye retain^ 
they are retained^ "- so giving them power to proceed 
to elect an apostle to fill Judas » place^ before the 
day of Pentecost. 

So we have on record that at the ascension of Jesus 
toheavaithey w^re so comforted by his words and presen- 
ce the forty days they were together^ that "It came to 
pass while he blessed them^ he was parted from them^ 
and carried up into heaven* And they worshipped him, 
and returned to Jerusalem, with great joy: and were con-* 
tinually in the temple^ praising and blessing God. Amen." 

Before Jesus suffered upon the cross <, he tried to 
coiiifort them: "Let not your heart be troubled. . . And 
I will pray the Father ^ and he shall give you another 
Comforter^ that he may abide with you forever. . . 
nevertheless I tell you of a truthj it is expedient ^ 


that I go away^ for if I go not away^ the Comforter 
Thiill not come unto toujl And^ "Behold I send the proia- 
ise of my Father upon you; but tarry ye in the City of 
Jerusalem^ until ye be endued >rith power from on high. " 

Also we see the comforting vrork of Jesus ^ and the 
Holy Spirit extended to the precious body of believers, 
as the apostle Paul describes it^ "For I delivered unto 
you first of all that >7ich I also received) how that 
Christ died for our sins according to the Scriptures; 
And that he was harried _j and that he rose again the 
third day, according to the Scriptures] And that he i;^jas 
seen of Cephas^ then of the twelve; After that he was 
seen of above five hundred brethren at once; of whom 
the '■-';x*eater part remain unto the" present^ but some are 
fallen asleep," We should not fail to mention- also the 
record in the Acts? "The former treatise have I made 
■ Theophilus ^ of all that Jesus began both to do -and 
to teach, until the day in which he was taken up, ai'ter 
that he through the Holy Ghost had given commandments 
unto the apostles whom he had chosen: To xjrhom also he 
showed himself alive after his- passion^j by many infall- 
ible proofs, been seen* of them forty days, and spealdng 
of the things pertaining to the kingdom of God J' So 
we see the work of comforting the disciples was complete 
and full^ the combined work of Jesus and the Holy Spirit; 
although it is true that at that time they did not re- 
alize the presence of the Holy Spirit' as on, and after 
the day of Pentecost, 

Their mider standings were opened, their hearts were 
m.ade joyful, arid they were comforted so wonderfully by 
the living presence of Jesus again with them; although 
they were aware that a great change had taken place in 
him, and his words, the second part of his m.essage to 
them, mth such love and power, Peter no doubt spoke 
for them all when he said, '^Blessed be the God and 
Father of our Lord Jesus Christ, which according to his 
abundant mercy hath begotten us again to a lively hope 
by the- resurrection of Jesus Chidst from the dead. » J' 

We rememJoer how John the Baptist and Jesus were for 
a tiiae witnesses working together in the same cause, 
and before John departed, was given to Jesus the Holy 
Spirit. So now at the closing scenes of Jesus^ life 
upon this earth after his resurrection, the comforting 
presence of Jesus was accompanied by the Comforter 



so when Jesus ascended. on high they had the Comiorter's 
secret presence with them that gave them joy and com- 
fort to proceed on their alloted wayj until the bless -- 
ed Coniforter came and revealed in his own right and 
power so mightily in their lives ^ they could feel his 
very presence. The Holy Spirit »s work in the Gospel 
of our salvation is in three stages: Working vj-ith Jesus 
until his death^ Comforting with Jesus after his refrur- 
rectionj and then sent to take charge on earth after 
the-, ascension of Jesus ^ 

The more we study God^s word the greater becomes our 
realization of the wonderful work accomplished that 
gives joy to oiu: hearts^ and comfort to our souls. 

V/h.en all Y-zas dark, and gloom, 
and drear I 
Despairing neditation; 
Gone was the one they loTed so 
In work of our salvation^ 
Uo songs arose, that time of 

For d-eath and gl::om, hung round 
the tcmb. 

Jrhe Holy Spirit meets our Lord, 
Peter could weep, and groan, and In po^ferful glad reunion; ' 

!0h blessed place, and sacred "way, 
\ Vlhen deathgrip ' s bars ^rere 

And davTning resurrection day. 

Opened the vjay to heaven. 
Aild peace on earth. Songs at his 

* fan reconciled, by God's dear 



And thus fulfilled Gods 

In loving glad corrinanion. 
They comfort those, banished 

their vroes, 
They live to praise God all 

their days. 

And feel so sad repining; 
And rocks did rend a heaving 
V/hen sun ^^s veiled from 
shining o 
■When Jesus died, all nature 

cri ed , 

He who gave breath, lay cold in JThou Comforter in that glad day, 
death. | Thy blessings may we cherish; 

Our pilot, prompter, help and 

Vftiat darkness felt in that sad 

V/hen hope lay soundly sleeping? 
Yflao was there felt to kneel and 

God have them in his keeping? 
We were not there to know des- 
, : Pai^r; i]^ext 

But Jesus knew, those mourning \ 

(So time and place, still run 

its race*) 

Without thee we would perish I 
?/e gladly tred, where Jesus led, 
Thy presence more, thou Cbmforter. 

-lieo star Route, 
Sonora, Calif. 




Dear Brethren s 

I would like to have an explanation of 
John lUs 12, wlmt greater things can be done than 
what Christ himself has done? 

Answers- The passage to which the above query refers 
reads thus: "Verily^ verily^ I say unto you^ he that 
believe th on me^ the work that I do shall he do also; 
and greater woks than these shall he doj because I go 
unto my Father," It is^ indeed^ a remarkable declar- 
ation that the Saviour makes when he declares that those 
who believed in him should do' greater works than he 
himself did. To understand this remarkable declaration 
of the Saviour^ we must bear in mind the principle of 
development in the Christian scheme of redemption^ by 
which progress was plainly manifested. After the Sav- 
iour finished his work on earthy he ascended to heaven^ 
and offered hiiiiself with liis work to the Father, The 
Father approved of him and his work^ and exalted him^ 
giving him a name and authority above all the heavenly 
powers. In exercising that authority, he sent doxm the 
Holy Spirit upon his disciples in a measui^e in which 
the people of God had never received it before. And 
the day of Pentecost witnessed an occurance in the 
apostles speaking in unlcnown tongues, and in the con- 
version of three thousand souls, which was one of the 
most remarkable events that had ever happened in the 
world, and which surpassed any thing that Christ him- 
self had done during his personal ministz'y, in enlarg- 
ing the dominions of his Gh"arch or Kingdom, 

The work that the disciples were to surpass the Sav- 
iour in was the great work of reforming the world. And 
not only was this work carried on more rapidly by the 
disciples than it had been by the Savioior himself, but 
■ the send/HliT'm of the I-Ioly Spirit from heaven, gave unto 
the apostles an additional agent in the great x^rork of 
ref ormatiom, and, consequently, the work was not oialy 
done more rapidly, but more thoroughly and completely, 
for there was a complete reformation in every genuine 
convert to Christianity. The worst of characters were 
reformed, and the worst of sinners were converted into 
saints. The following passage from one of Paulas let- 
ers to the Corinthians shows what the gospel did in the 


great work of reformation: »^Be not deceived s neither 
fornicators^ nor idolaters^ nor adulterers ^ nor effem- 
inate^ nor abusers of themselves with mankind^ nor 
thieves, nor covetous, nor drunkards, nor revilers, 
nor extortioners, shall inlierit the kingdom of God. 
And such were some of you: but ye are washed, but ye 
are sanctified, ,but ye are justified in the name of 
the Lord Jesus, and by the Spirit of our God,*' I Cor, 
bt 9-11. The fact stated in the above passage is a 
high remmendation to Christianity, The main reference 
of Chi^ist seems to be both the completeness and rapid- 
ity of the work of reformation T-diich the disciples by 
the word and Spirit were to accomplish, in both these 
respects the labors of the disciples exceeded those of 

^'He sowed, we reap— -and the harvest is indeed great- 
er than the seed, He bore the first conflict and triu- 
mphed imto victory, we mianifest and extend that victory, 
which we ourselves partake of, in the rich blessing shed 
upon o^xc activity. Therefore the Pentecost sermon of 
peter converted more in one day than the Lord in three 
years J Therefore the death of Stephen in peace and joy 
after the anguish of the Loi^d^s death upon the cross, 
whom he sees in the open heaven at his Father ^s side, 
so that faith in the Lord's victory becomes also our 
victory to the overcoming of the world. Hence also in 
a thousand ways our individual Tforks are greater as to 
appearance and result, because '*the Lord humbly in his 
contest with the ixnbelief which called him forth limited 
himself in his x^rondrous energy^ leaving the greater 
things to be done hj his disciples in His name, when 
the time of ripeness for faith had come as the result 
of His omi work, •' 

"Because I go unto my Father ♦'» This is given as the 
cause of the great success of the disciples, Conseci- 
uently, we do not by any means, "understand that' the 
disciples were to do those great works by their oim 
strength. It was the Saviour who still did them, but 
after his scheme of mercy and plan of salvation were 
more fully matured than they were before his death ^ the 
preaching of the gospel met with more success, when 
preached by the disciples, than it had, when it was 
preached by Christ, and hence it is said the disciples 
did greater works than Christ, although it was in real- 
ity Christ that did the work,- James Ouinter, 186^. 


JOHN 4s li;. 

. "But whosoever drinlceth of the water that I shall 
give him sliall never thirst ; but the water that 
I shall give him shall be in him a well of water 
springing up into everlasting life," 

In this scene at the well Jesus is pictured as a 
tired J thirsty traveler stopping to rest after a hot^ 
dusty journey^ But for all^nis tiredness^ He has a 
refreshing^ satisfying message for the thirsty soul. 
The sou], was created by God and finds peace and satis- 
faction only as it returns to God, Th,e soul is like 
the dove that flew from the ai^k and found only a waste 
of desolate waters with no place to alight^ but upon 
flying back to the ark was gently dra>rn inside to find 
wai'mth^ saf ty_5 and rest. It is only in Christ that tiie 
iiumortal soul can find such warmth^ safty^ and rest. 

This message from Christ also tells us what true 
religion is^that it is not merely a set of rules to be 
obeyed^ an example to be copied^., or a cloak to be put 
on, Tx'ue religion is a living fountain from wi thin- 
not a cistern^ but a living spring open and overflomng. 
It begins in the heart and overflows through siviall 
deeds of Idndness, The new spiritual life -td-thin the 
soul is a spring fed from heaven^ and no matter how dry 
the sm^rounding world may be^ the spring will never be 
exhausted since its source is the river of life which 
flows from God's throne. 

VJlierever the Christian goes^ his religion is within 
him. The fountain of joy is from within and is not de- 
pendent upon external circuiustances. Vflaen opened^ tliis 
new fountain of life in the soul is the beginning of 
eternal life»— Selected, 


On Dec, 16^ ¥e in the Salida Congregation were 
made to rejoice with the angels in heaven^ wiien two 
yoimg sisters were joined with us in the body of Clirist^ 
by confession of faith and holy baptism^ namely: Mary " 
Ruth Crawmer^ daughter of Brother Marvin and Sister 
Ruth Crawmerj and Letha Cover ^ daughter of Brother 
Rudolph and Sister Esther Cover.— D,F.¥, 




By Daniel Miisser^ l86k. (continued) 

The Holy Spirit imparts the love of God, and brings us into 
fellowship vdth God and His Son Jesus Christ; and this affords 
infinitely more happiness than all the world can give, and en- 
ables its possessor to be joyful under persecutions, afflictions, 
sc^ffings, derision, or what ever the world m.ay inflict upon us. 
In short, this joy no man can take from us. To show tliat we 
prize the love of God higher than anything in the world is an 
honor to God, and to obey Christ's command of not resisting 
evil, cr contending for earthly treasures, or worldly honors, 
shows the value we set on heavenly things© If Christ had enjoir>- 
ed on I!is followers the duty to defend their personal rights and 
liberties, to serve office^ exert themselves to uphold the Gov- 
ernment, or discharge obligations which our opponents would 
impose upon us, what anxiety and distraction of mind would it 
not create; and just in proportion would it draw the heart and 
affections a^my from God# But if the heart and affections are 
abcve where Jesus is, and we hold our earthly possessions as 
though they 7fere not ours, then when they are taken away we can 
say, "The Lord hath given and the Lord hath taken away. " If all 
things work together for good, to those that love the Lord; 
then whatever befalls us must be for our good, and we will com- 
mit all to the Lord who judgeth right eouslyo Iviust not this 
state and resignation and submission to the will of God, be the 
most happy that he cotild have devised; in short does not the 
plan and all that is connected with it, prove that it is Divine. 

The ground on which we propose to prove non-resistance to be 
consist ant the Bible, and the Old and Mew Testament to be 
consistent with each other, and both to be in harmony with the 
idea of God's irrmut ability, is, that God has created m^n in 
such a state that he possesses a principle Ydthin him, which 
would have preserved order, decency, justice, and righteousness 
on earth, (however great the number) without any lavr or Govern- 
ment* This principle mthin mian which constituted God's im.age, 
was his his Ijve, and was both Government and law to the man. 
This principle was last in the fall, consequently he lost the 
governing power; and in its stead self-love which is the prin- 
ciple of disorder and confusion, vfas received in the heart. 
Now, as it Y/as the mil of God that order should be preserved 
on earth, and a governing influence had to be exerted. He estab- 
lished Government with all its necessary attendants of law, and 
sword to exert this controlling influence over the restive, un- 
holy and unruly principle of self-love e This was made necess- 
ary by man's change, and is perfectly consistent mth God's 
iirmut ability, and is a confirmation of God's imchanging love 
to man. In love God had created man, and his unchanging love 
and goodwill to man, induced Him to give n:an government as the 
only means which would control him till he was brought back 
again to the state from which he had fallen. From the fall of 
man to the coming of Christ, all men stood in the same relation 


to God, were in the same condition and circumstances. By the 
coming of Christ, and the sacrifice of his body on the tree of 
the cross, all those who embraced His merits by faith, were re- 
stored in their relation to God,, to the state they were in before 
the fall. They are m2,de partakers of the Holy Spirit by which 
the love of God is shed abroad in the heart, and as Peter says, 
are mad-e partn'cers of the divine nature, which is the image^ of 
God. Here novr msn i;:^ bro^^ht into a new rel?.tion to God, his 
sins are Trashed awa3''> and his circumstances and -condition is 
chcnf^ed, and God. also chan[;es his la7f. It is God's unchanging 
love I'diich induced Him to send His Son into the world, to give 
bins elf for irian^s red eript i c n : and ha vi ng re d e erne d him, and 
bro-aght him into this new relation. He gives him a spirit and 
law Tdt h cc rrirandment s consist ent with his chang ed ci r ci;mst anc es 
and condition. * . 

As those novr stand under a new relation to God, by 7/hich 
their condition and cir cuius tanoes are changed, it is i;o viola- 
tion of God's iiriTut ability to change the law vdiich is to govern 
their ccnduct and actions. The Old Testament gave man the law 
vfhich sh:-uld he his rule of life in the condition he was then 
in, but spoke of a change v/hich v^as to come. 

The New Testament or Gospel gives t,he law which is to be thB 
rule of life under the changed condition referred to in the Old. 
There is therefore no disagreement bety/een the Old and New Test- 
ment , o r any vi o 1 at i o n of God's inB-ut abi li t y o 

j3ut all men were not changed in their relation to God by the 
coaling of Christ, and the institution of the Gospel. Those vriio 
did not believe remained in their sins and are under the lawj 
consequently the principle of self-love was not destroyed, and 
this being what made Government and Law necessary, it had to be 
continued in the world the same as it had before the condng of 

The commands in the New Testam.ent are therefore not given to 
the unconverted. (Fxcept the command to repent, and believe 
the Gospel.- Edc) They still stand where they did before the 
Gospel was promulgated, and are under the same influence.. This 
is the reason why Government is still recognized in the New 
Testament., Because there are a ybtj large proportion of man- 
kind who d:v not accept the Gospel offer, God is still necessi- 
tated to continue government in the Yzorld, and He has so order- 
ed that there can be no conflict between the kingdom of Christ, 
and that of this world. VJhenever Christ spcke of the world and 
its institutions. He spoke of them as' something FOREIGN, Of His 
disciples He says, they are not of the world; if they were so, 
the world would love them, but now He has chosen them out of 
the world, therefore the world hat eth them. Vihen his disciples 
showed their self-love and the spirit of envy. He called them 
to HIM, and told them very affectionately, "Ye know that they 
which are accounted to ru.le over the Gentiles, exercise lord- 
ship over them; and their great ones exercise authority upon 
them. BUT SO SHALL IT NOT BE Aiv^ONG YOU." This shows that 
Christ separated His kingdom from that of this world, as His 
comiEands make it impossible for those of His kingdom to take 
part with that of this world. They are in the world but they 


are not of the world. 

Ylhen rnan fell by transgression, he was placed under the law. 
Paul says, as many as are under the law are under the curse. 
Now all men must hare been under that curse till Christ came, 
and became a curse for them, and thereby delivered them. Our 
opponents say all men are under the law. Then according to 
Paul, all would have to be under the curse. But Paul says, 
"Ye are not under the law, but under grace." Certainly those 
who embrace Christ by faith, are made free from the law. But 
those -who do not believe, remain under the law, and under the 
curse, (i.e. they are under the law of sin and death; but 
only the nation of Israel was brought under the law and cove- 
nant of Sinai. The rest of the nations of the world were with- 
out hope, and without God in the world, until Christ atoned far 
their sins on the cross. -Ed.) Under this law (of Sinai) God 
commanded Israel to fight, and the opponents of non-resistance 
say, because God approved it then, it must be right now also. 
It is urged that "right is right at all times, and in all plac- 
es." This is true, but the inference dr?.vm from it is not true. 
Because it was right for the Jeivs to fight, it is right for the 
Christians to fight, is a misconception. I would ask the author 
of that sentiment, whether it is right for us to eat smne*s 
fleshy and whether it -vnis right for the Jews to do so? V^iether 
it is right for us to wear garm.ents partly of flax, and partly 
vrool; and whether it Y/as right for the Jews to do so? Is God 
then mutable? 

Uoses permitted the Jews to piit a,wa,y their wives for certain 
causes, which our Saviour did not approve in his kingdom, and 
tells us there is but one cause which would justify Guoh act. 
Mew if Moses allowed this or gave the Jews this precept, it was 
not sin for them to do so. But can any one say that it would 
not be so for a Christian no7r. In the beginning there was no 
such liberty; "it was not so;" but when mean's relation to God 
was changed, because of sin, and the flesh i^ms weakened, and 
the heart hardened, God permitted it. But when man's condition 
^vas improved, being made partaker of the Divine nature, and his 
relation to God changed, Christ, as the perfect lawgiver, re- 
stored the ordinance to its priiidtive state again. It might 
perhaps be said, speaking strictly, that neither war, nor the 
Jewish mode of divorce 'vTere right in themselves 5 but man's con- 
dition made it a necessary evil or the lesser of two evils, one 
of which vfas inevitable. But with Israel, God permitted it, 
yet in n^an's altered relation under the Gospel Christ forbids 
it» ^men I say, "m^n's altered relation under the Gospel," I 
always mean those who are truly converted. The relation of the 
unconverted is not changed. 

The kingdom of Christ and that of this world are certainly 
distinct. The unconverted compose the kingdom of this world. 
The converted compose the kingdom of Christ, Kingdom of God, 
or Church of God. Those of the kingdom, of this world certainly 
have no lot, part, or interest, in the kingdom of Christ. The 
law of Christ's kingdom, or the law of love, as necessarily 
prohibits those of the kingdom, of Christ from taking any part 
in the affairs of this world. This mystery is dark to great 


multitudes, "but ho^v can it be othermse? No one can be a citi- 
zen of two kingdoms at the same timei be cannot serve two mast- 
ers. The kingdom of Christ and that of this worlds-might be 
corxipared to t-^YO natural kingdoms whose authority -was over terri- 
tory which lay in cozitiguity with each other, The -laws of these 
two kingdoms :-.night be very different, yet the subjects of each 
might be satisfied that they have justice done them, and so 
would be happy. But the King of one of the powers offers those 
of his kingdom a very exceeding rich rev^fard or treasure, at some 
future period. Ble also offers to n:ake it knoim in the other 
kingdom, that any of its subjects who mil leave their King and 
come over to him, ahall be coxisidered as his subjects and re- 
•oeive the reward on an equa3J.ty mth his 07m subjects. Those 
.who would refuse to accept this offer would of course fail of 
the rev^i^ard, but they would not fail because they obeyed the laws 
• of the King whose subjects they vfere, but they would fail be- 
cause they did not come over to him vrfio offered the favor. They 
were not censured for' obeying the law of their King, only they 
cannot expect to receive the favor of him, whose offer they have 
rejected. Thus Christ came and established His kingdomi, and 
invited those in the kingdom of this world to repent and be 
converted to him, and they should have the reward of eternal 
lif e» But those who are contented mth the re"\^?ard of this world 
■will not heed His invitation, and we cannot find a single prom- 
ise to them of eternal life, on any other condition. • " « 

There are great num.bers of persons whom we must esteem very 
highly for the excellence of their moral virtues and honorable 
principles,- who would yet be as the young man was, very sorrow- 
ful if they rraist sell or give up all the respect and esteem in 
the world, to become a disciple of Christ. But as I have said, 
an infidel m^y be all this, so that these virtues however esti- 
mable do not make a Christian. 

One of our opponents says, '^The law of God allows the indiv- 
idual to defend himself except in one case, that of persecution 
for righteousness' sake; I am permitted, yea enjoined, to RESIST 
.ALL E\a:L." If by "the law of God" the author means the Mosaic 
law, there is this error in it that the law alluded to makes no 
exoepticns for right eousiies s * sake. It plainly says, "an eye 
for an eye, and a tooth for a tooth, " ■S:C<», and there are no ex- 
ceptions made. And if by the "law of God" is ment the cqnrnands 
of Christ to his disciples, then the other part is mthout vra^rr- 
ent. Christ plainly says, we shall "NOT_^RESIST KVIL^" and there 
are no exceptions made in regard to the KvTL. Christ says, "if 
they sue thee at the law, if they take away thy goods, if they 
smite thee on the cheek." He 'neve notices three kinds of evil; 
legal injustice, theft, and personal violence, in none of which 
we shall RESIST. There is neither command 'nor precept in the 
whole Gospel which says 7^E SHALL RiESIST EVIL OF ANY KIND. . . 
The Apostle Paul says (Romans 12), "Dearly beloved, avenge not 
yourselves, but rather give place unto wrath, for it is written, 
vengeance is mine, I will repay saith the Lard# Be not over- 
come of evil, but OYERCOIViE EVIL ' VVITH GOOD." (To be continued). 

"For the Lord taketh pleasure in his people: he will beau- 
tify the meek with salvation." Psm. 149: 4. 




Constantine the Great made no essential alterations 
in the forra of government that took place in the Chris- 
tian Chtirch before his time* he only corrected it in 
some particulars, and gave it a greater extent, For^ 
though he permitted the Church to remain a body politic 
distinct from that of the state, as it had formerly 
been, yet he assumed to himself the supreme power over 
this sacred body, and the right of modelling and gover- 
ning it in such a manner, as shouldbe most conducive to 
the public good. This right he enjoyed without any 
opposition, as none of the bishops presumed to call his 
a^^thority in question. The people therefore continued, 
as usual, to choose' freely their bishops and their 
teachers. The bishop governed the church, and managed 
the ecclesiastical affairs of the city or district, 
where he presided, in council with the presbyters, and 
mth a due regard to the suffrage of the whole assembly 
of the people. The provincial bishops, assembled in 
council, deliberated together concerning those matters 
that related to the interested of the churches of a 
whole province, as also concerning religious controver- 
sies^ the forms and rights of divine service, and other 
things of like moment. To these lesser councils which 
were composed of the ecclesiastical deputies, of one 
or more provinces, were afterwards added OECUi-jENIGAL 
COUNCILS^ consisting of commissioners from all the 
churches in the christian world, and which, consequent- 
ly, reiDresented the CHURCH UNIYIORSAL. These were es- 
tablished by the authority of the Emperor, who assembl- 
ed the first of these UNIVERSAL COUNCILS at Nice. (32^, 
A.D.) This prince thought it equitable, that questions 
of superior importance, and such as concerned the inte- 
rests Christianity in general, should be examined and 
decided in assemblies that represented the whole body 
of the christian Church 3 and in this it is highly prob- 
able that his judgment was directed by that of the 


bishops. There were never ^ indeed^ any councils held 
which could^ with strict pi^opriety^ be called universal| 
those^ however^ whose laws and decrees were approved 
and admitted by the universal Churchy or the greatest 
part of that sacred body^ are coMUonly called OSCUiiEN- 
IGAL or GENERAL councils. 

The rights and priviliges of the several ecclesias- 
tical orders were^ however ^ gradually changed and de- 
minished^ from the time the Church began to be torn 
with divisions^ and agitated with those violent dissen- 
sions and t'uiriults^ to which the election of the bishops^ 
the diversity of religious opinions^ and other things 
of a like nature^ to frequently gave rise. In these 
religious quarrels^ the weaker generally fled to the 
court .for protection and su.ccoui''; and thereby f~arnished 
the emperors with a fa^voiu^able oppox'ti-mity of setting 
limits to the. power of the bishops^ of imringing the 
liberties of the people^ and of modifying^ in vaidom"* 
ways J the ancient customs according to their pleasui-^e, 
Axid indeed^ even the bishops tliemselves^ whose op^uLence 
and authority were considerably increased since the 
reign of Constantino^ began to introduce^ gradually, 
innovations into the formes of ecclesiastical discipline,, 
and to change the ancient government of the Church. 
Their first step was an entire exclusion of the people 
from all., part in the administration of ecclesiastical 
affairs 3 and afterward, they bj degrees, divested even 
the PRESBYTERS of 'their ancient privileges and their 
primitive authority, that they might have no iinportu- 
nate presbyters to to control their ambition, or oppose 
their proceedings 3 and principally, that they might 
either engross to them^selves, or distribute as they 
thought proper the possessions and revenues of the 

Hence it came to pass^ that at the conclusion of 
this century, there remained no more than a mere shad- 
ow of the ancient government of the Church. Many of 
privileges vjhich had formerly belonged to the presby- 
ters and peojjle, were usurped by the bishops 3 and many 
of "bhe rights which had been formerly vested in the. 
universal Church, were transferred, to the eiT5)erors, 
and to subordinate officers and magistrates, 

-Hosheim^s Ecclesiastical History. 

RICHES OF mWf YillCKED, " PSlvl, 36; 16. 



Beyond the 'bounds of time. 

Across the sea of life, 
Miere passion's billows foam and toss 

In angrj^ strife, 

There is a land so bright 

Yftiere mortals oann-ot -gaze. 
But wondering stand upon the verge 

In lost amaze* ' 

The hills of glory tower 

Jv^jestic and sublime ^ 
Above the snow-capped peaks of earth, 

The Alps of time. 

Four square the city, stands. 
The jasper walls that rise 
Are garnished bright with precious stones 

•Of paradise. 

No storm cloud ever throws 

Its shadow on that shore; 
No lightnings flash along the sky. 

Or thunders roar. 

But from the throne of God 
There flows a crystal stream. 

And heaven's pure light upon its clear 
Bright waters beam. 

And where that river flows, 

The tree of life appears; 
Yielding its monthly fruit throughout 

Eternal years. 

There night shall never coiae 
Nor heaven's long day be o'er; 

God and the Lamb shall be their light 
For evermore. 

There white robed spirits bow 

■Before the great I jim. 
And worship Him v/ho pardoned them 

Through Christ the Lamb. 




In the book of Job we read t:f a day when "the sons of God" 
came to present themselves before the Lord. And Satan came also 
vdth them. And G;d said unto Sat an ^ "Whence comest thou? Satan 
replied^ that he had been walking up and down in the earth. 
Then they began talking about a man named Job, who lived in the 
land cf Uz; whom God said was "perfect and upright, and one 
who feared God and hated evil»" Satan answered that J^vb fear- 
ed God because He had blessed him> and that if God would t:»uch 
all of his holdings. Job vnuld curse Hira to the face* Sc the 
L.^rd allowed Satan to take everything away from Job; even his 
children. Instead of cursing^, J:b said, The Lord gave and the 
Lord hath taken away; blessed be the name of the Lord*" 

When Satan saw that this did not wrrk as he said it Yrould, 
he came in the presence of G:d again c And G^d said t* Satan, 
"Even though 3^0 u moved me a^Jainst Job to destroy him ^dthout 
cause, he still hrlds fast his integrity." So Satan tried to 
turn Job from God again, and said, "Touch his flesh and he will 
curse thee t :■ thy face." Again God gave him leave to afflict 
J-.<b, hut said. Save his life. Then Satan smote J'"-b with sore 
boils from his feet to his head^ Mien Job's wife saw his miser- 
able state she said, "Curse Gcd and die;" but Job replied, shall 
we receive g::od from Gcd and n ;t evil also? 

V.liile Job was in the midst of his suffering and grief, three 
cf his friends came to comfort, and mourn 7dth him- They tried 
to convince him that God was punishing him for his sins; but 
Job felt thet he had been living right vdth God^ There was . 
much said between Job and his three friends; also Ulihu tried 
to sh:^w Job that God*s righteousness -was more than his. 

Finally God talked' to J;;b out of a whirlwind, and told him 
of His mighty works in creation. This caused Job to see that 
he "vvas very small beside God; so he humbled himself and confess- 
ed his unworthiness • 

God v/as angry with Job's three friends, for not speaking 
right about Him, as Job had done, and told them to go to Job 
and offer up a burnt offering for themselves, and Jjb would pray 
for themn So when this was done the Lord accepted them and Job. 
God then restored to Job twice as much as he had before, and 
blessed his latter end nore than his beginning. 

In the book of Job we see much the same st'ory as in the fall 
and redemption of humanity. In both cases Satan proved to be a 
liar. Satan cause Job to lose all his earthly possessions; but 
after he had proved faithful, then God rest:,red hira to a better 
position than he had at first. So in Eden, Satan caused Adam 
and Eve to fall; but God so loved the world that he gave his 
only begotten Son, that Tdiosoever beleiveth on him should not 
perish, but have everlasting life. 





HE DO FOR THEM? -Joseph L. Cover. 


VOL. h FEBRUARY, 19^7 MO. 1 

"'Dearly beloved, I beseech you as strangers and pilgrims, abstain 
from fleshly lusts, which war against the soul." 1 Peter 2: 1 1 


If we knew the cares and trials^ 

ICnew the efforts all in vain_j 
And the bitter disappointment^ 

Understood the loss and gain— 
Woxild the griiri ' eternal roughness 

Seem^ I wonder^ just the same? 
Should we help where now we hinder? 

Should x^e pity where novr we blame? 

Oh^ we judge each other harshly^ not life's hidden force; 
Knowing not the fqunt of action 

Is less turbid at its source^ 
Seeing not amid the evil 

All the golden grains of good. 
And we'd love each other better 

If we only understood. 

Could we judge all deeds by motiyes. 

That surround each other's lives, 
See the naked heart and spirit, 

I^now what spur the action gives. 
Often we would find it better-, 

purer than we judge we should. 
We would love each other better 

If we only understood. 

-Sel. by M. J, Kinsley, 


THE PILGRIM is a religious magazine published monthly by Daniel 
F. Wolf in the interests of the members of The Old Brethren Church. 
Subscription rate: $1.50 per year. Sample copies sent free on request. 
Address: THE PILGRIM, Rt. 3, Box 1378, Modesto, Calif. 


The doctrine of SEPARATION is fomd throughout the 
Bible. It was the first act of creation^ as recorded 
in Gen. Isli^ '^And God DIVIDED the light from ttie dark- 
ness." Separation is choice^ every time we make a 
choice we recognize and apply the principle of separ- 
ation. Its opposite is amalsamationc, or without dis- 
tinction, as stated in Gen. 1:2'^ »'/md the earth was 
WITHOUT FOxRM and VOID- and darlcness was upon the face 
of the deep." ITie last act of God^ in the separation 
of material things , recorded in the Bible^ is found in 
Rev^ 21 si, "And I saw a new heaven and a new earth: for 
the first heaven and the first earth were passed away, " 

iiany other instances of the separation of things 
which God created -could be cited from the Scriptures, 
such as all the living creatures s each was created 
"after their kind," i^e. SEPi\RATE from other kinds. 
And as stated in Lev, lit U7j '^TO x-xAJCS A DIi<'FEHEI\lGE 
between the clean, and the unclean (beasts). But in 
this article we are particularly concerned vjith the 
Biblical doctrine of SEPAIIATIOK as it pertains to the 
people of God. 

God is holy (separate) from all unholy spirits, or 
beings, and requires his people, or children, to be 
holy: "Ye , shall, therefore be holy, for I am holy*" 
Lev. lis hS». Of Jesus Christ it is said in Heb, 7^26, 
that he was '""harmless, undefiled, and separate from 
sinners, and made higher than the heavens." 

Separation, to be virtuous, must be for cause, and 
not for its own sakej or to be ALONE. "Alone" is said 
to be the most cruel word in our language. Man was 
created to be a social being, and God saw that it was 
not good that he should be alone. Nor is separation 
for selfish reasons Scriptural, as stated in Jude 19^ 
"These be' they who separate themselves, sensual, having 
not the Spirit," 


SEPARATION lias both: a condition and a result of the. ' 
children of Israel becoming God's people. For although 
they were under the promise which. God made to Abraiiam^ 
they were not reckoned as the people of God until after 
they were redeemed from Egypt and brought xinder the 
covenant of Sinai ^ as. indicated by the following Scrip- 
tures: Ex. 19: 5> "Now therefore if ye will obey my 
voice indeed^ and keep ray covenant^ then ye shall be a 
peculiar treasure unto me above all people. . , and 
ye shall be unto me a kingdom of priests and an holy 
nation," Deut. 26: 1?^ '^Thou hast avouched the Lord 
THxS DAI to be thy God. . . and the Lord hath avouched 
thee THIS DAY to be his pecul-iaj" (separate) peoDle as 
he hath promised thee,'' Deut, 2?: 9^10^ "Take heed 
and hearken Israel] THIS LAY thou art become the 
people of the Lord thy God." Leut. 29: 12^13, "That 
thou shouXdest enter into a covenant with the Lord thy 
Godj and into the oath which the Lord thy God maketh 
with thee THIS DAY. That he iiiay establish thee TODAY 
FOR' A PEOPLE UNTO HHSELF^, and that "he may be. unto thee 
a God." I Kings 8: 53^ "For thou didst separate them 
from all the people of the earthy to be thine 
inlieritance . , . when thou broughtest our fathers out 
of Egypt 3 Lord God,". 

These Scriptures show clearly that Biblical separa- 
tion is not for its own sake, or to be alone ^ but it 
is for CAUSE. ^It is a seioaration from one element or 
bond, to be JOINED TO another, as stated in Rom. 7:Ii. 
The marriage state is the most exclusive of all SEPAR- 
ATIONS, It is being separated from one or iiiany UNTO 
ANOTHER, and is a true joattern of Christian separation, 
i.e, "Separated unto God in Christ," "For we are mem- 
bers of his body, of his flesh, and of his bones. . , 
This is a great mystery: but I speak concerning Christ 
and the church," Eph, 5; 32. To be joined in marriage 
to more than one (man or woman) at the .saiiie tim.e is 
"adultery^*— it is vri.tlaout distinction of affection or 
obligation. The kingdom of God, and the IdLngdoms of 
this world are essentially and fundamentally different 
in origin, purpose, and destinyj as also its laws and 
attachments s "For all that is in the world, the lust 
of the flesh, and the lust of the eyes, and the pride 
of life, is not of the Father, but is of the world. 
And the world passeth ax^ray, and the lust thereof: but 


he that doeth the will of God abide th forever,^* Satan 
is called -the '»god of this world" and ^^prince of this 
world,'* And to be joined to the Body of Christ and the 
body of Satan at the same time^ would be without dis- 
tinction of affection or obligation^ and would be 
spiritual "ad-oltery," 

. Satan *s chief strategy in his warfai^e against God 
and His people^ is to present himself as a partner in 
the fellox^rship and affairs of God »s people. He is rep- 
resented in Isa, ikilh^ as saying^ "I will be LIKE the 
Most High," In Job 1^6 '^When the sons of God presented 
themselves before the Lord^ Satan came also m-ong them," 
And also we read in II Cor, llslU of "false apostles^ 
doccitfiiL worlcers, transforr;iing themselves into the 
apostles of Christy. And no marvel j for Satan himself 
is transformed into an angel of light. Therefore it 
is no great thing if his ministers also be transformed 
as the ministers of righteousness*" This revealed 
iniquitous character of Satan may well be the reason 
Jesus would not allow the "devils" to witness for him 
when he was here<> that they rright not claim any partner- 
ship in his work] for he had come "that he might des- 
troy the works of the devil <," 

God began the separation of the peoples of "the earth 
when he called Abraham to separate himself from his 
country and kindred^ and promised to. make of him a 
great nation mth whom he would establish an everlast- 
ing covenant relationship^ to be their God and they 
should be his people j thus indicating that not all the 
people of the earth would be His children. This "Sep- 
aration unto God" is often described in the Bible by 
another term: '^Sanctif ication^ " which, apparently has 
the sam.e m.eaning. 

So far as we are aware^ all Bible students recognise 
that there is^ in fact^ a fundamental difference be- 
tween the people of God and^ those of the world who are 
not His people. But many who recognize this fact^ 
appear to be unwilling to signify it in any visible 
manner, and refuse to separate themselves from the or- 
ganizations and governments of this world, and its war- 
fare, ¥e are convinced that the people of the world 
are not opposed to the principle of separationj but 
they do not consent to God's application of that prin- 
ciple, as revealed in both the Old and New Testaments, 
The origin and goal of the Christian is different, and 


thus the faith and hope is different j and that differ- 
ence must be expressed in 'a life that is different. 
The natural body is the means of expression for the 
spirit and sciil which dwells within itj so also the 
Body of Christ is the means by which the children of 
God give expression to the Spirit of God dwelling 
within them^ shoirTing a difference between the people 
of God and the people of the world. Nonconformity to 
the world signifies this difference. It is not in it- 
self the difference] but it SIGNIFIES the difference, 
wiiich in fact exists in all wiio are TRANSFOlSlSD by the 
rene-.fing of the mind. People are not afraid to be dif- 
ferent if they have something to be different for^ in 
fact they want to be different from the indiscernable^ 
or indistinctive, ECCLUSIVSITESS is popular in the 
x/orld, as witnessed by the many lodges and profession- 
al or trades organisations. 

The ETew Testament demands 3ep33:^tdonj the same as the 
Old J but under a different law: I- Cor. 10 s 21 ''le cannot 
drink the cup of the Loi^d^ and the cup of devils.'' 
II Cor, 6:lli.-l8^ "Be ye not unequally yoked together 
with unbelievers: for what fellowship hath righteous- 
ness with unrighteousness? and what communion hath 
light with darkness? iUid what concord hath Christ with 
Belial? or what pcirt hath he that believe th with an in- 
fidel? And what agreement hath the temple of God with 
idols? for ye ax'e the temple of the living God| as God 
hath said^ I will dwell in them^ and walk in them^ and 
I will be their God and they shall be my people. IJhere- 
f ore cojTie out from among them^ and be ye separate^ 
saith the Lord^ and touch not the unclean thing 3 and I 
will receive you^ and >rill be a Father unto you^ and ye 
shall be my sons and daughters ^ saith the Lord Almighty," 
I Peter 2x9 ^ '*But ye are a chosen generation^, a royal 
priesthood^ an holy nation j, a peculiar people 3 THAT IE 
past were not a people^ but are noVvT the people of God: 
which had not obtained mercy ^ but now have obtained 
mercy," The FINAL SEPARATION is recorded in Rev, 22:li^ 
"Blessed are they that do his commandments^ that they 
may have right to the tree of life^ and may enter in 
through the gates into the city. For mthout are dogs^ 
and whoremongers^ and murderers ^ and idolaters^ and 
whosoever loveth and maketh a lie." — D.F.W. 



The resurrection of Jesus from the grave was the most won- 
derful event that ever happened, in definite demonstration of 
vi-ctory over death, hell, and the grave; Y/itnessed by the guard 
of soldiers at the tomb, who "became as dead m.en, " by the 
mighty array of power, and dazzling glory 5 while the ascension 
of Jesus to heaven was a supreme dem.onstration of his divinity, 
power, and dominion, as we read "vrhen he ascended on high, he 
led captivity captive, and gave gifts unto men." 

The e3?-es of his faithful followers beheld liim rising, gently, 
lo'vingly, ^«vith outstretched hands blessing them, while his .dis- 
ciples viere standing gasing into lieaven, imtil called to atten- 
tion by the " t ;7o m.en i n whit e app ar e 1 . ' ^ J" e s u s c nt i iiu e d his 
triumphant course amid the stirging joy, and acclaim of the same 
creation, who but of late were bowed in grief and despairing 
cry. "Cherubic legions guard him home, and bid him welcome to 
the skies", yea even to the shining portals of heaven, leading 
capuiviby captive before the judgmient bar of heaven, and ful- 
filling his words "Now is the judgment of this world; Now shall 
the prince of tnis world be cast out." This work of judgment 
completed, he proceeds to fulfill Our Heavenly Fathers proniise, 
as he said; "V/ait for the promise of the Father, which, saith 
he, ye have neard of me," and "It is expedient for you that I 
go away, for if I go not away, the Comforter mil not come unto 
you; but if I depart I will send him unto you." 

"The day of Pentecost was fully come|" the holy convocation 
at the close of the first fruit harvest feast under the Old 
Testamexit, was at hand to fulfill the old, and begin the new. 
All those watching, waiting people prehaps at least 120 or more, 
"in one accord in one place," in expectation, and wonder when 
the Lord would fulfill his promAse. 0, glorious d aiming day I 
blessed people about to receive the highest jo}^, the greatest 
guiding gift; now to enjoy to the full the gift of the Holy 
Gho^t; their hearts thrilled by the precious pledge of Jesus 
given unto them; having planted his precious Word in their 
hearts, now to be quickened, and appear vivid and alive, by 
that I'S.ghty Descending Power; "like a rushing mighty mnd," 
accompanied by the cloven tongues of fire. The same Holy Spirit 
powerful from the beginning, whO' moved holy men of old, now to 
enter blood bought sinners saved by grace; saved by the sac- 
rifice of j"esus Christ upon the cross, saved by believing on 
him., and desiring to follow him wherever he goeth; already 
having been baptized by water, now to be baptized by the Holy 
Ghost, suhmerged and overwhelmed in that Spirit filled house, 
fulfilling the words of John the Baptist,"! indeed baptize you 
mth water unto repentance: but he that cometh after me is 
mightier than I, w^hose shoes I am not worthy to bear; he shall 
baptize vyith the Holy Ghost and wuth fire." They were keenly 
alive, joyfully witnessing to the Spirit's power; and so com- 
pletely transforming their lives, that men beholding them mar- 
velled and amazed at this wonderful demonstration of the Holy 
Spirits working i 


Vdth 2eal,- and holy consecration tiiey mtness for Jesus, and 
though few laborers they enter the great harvest time, and gath- 
er the first fruits, — sinners crying out, "men and brethren 
v/hat shall v^e do"? Only one road home, only one way, only one 
name I "neither is there salTation in any other; for there is 
none other name under heaven given among men whereby we must be 
saved*" Yes, the ringing words of Peter answered their question. 
"Repent and be baptized every one of you in the name of Jesus 
Christ for the remi.ssion of sins, and ye shall receive the gift 
of the Holy Ghost—-", All the writing and speaking from that 
time to this, in an attempt to find som.e other way cannot change, 
or hide the truth revealed on that glorious dayl 

Upon man has been placed the responsibility to accept, or 
reject that way, that straight and narrow Yfay that leads unt3 
life, What undescribed joy, and comfort was now given man by 
the Comfort eri How many times has the true Christian of the 
ages expressed similiar to Paul who said, "Blessed be God even 
the Father of our^ Lord Jesus Christ, the Father of mercies and 
the Q:>d of all comfort; who ooxriforteth us in all our tribulation, 
that we Tci&y be able to comfort vre ourselves are comr- 
forted of God," The comfort of his presence, the stay of his 
power, the directing of our feet by reminding us of Jesus wcrd# 
Truly the mighty work of Jesus multiplied and spread in ever 
widening circles, is the work and mission of The Great Descend- 
ing -power; fulfilling the words of Jesus who said " "Verily, 
Verily I say unto you, he that believeth on me, the work that 
I do shall ho do also; and greater works than these snail he do; 
because I go unto my Father." 

The Great Descending Power comes to earth to complete the 
work of gi-ace, adding power upon power, The Sacred Trinity now 
committed to the Salvation of all who will believe, and accept 
the Gcspe]. given with powder from the Throne of God. The Holy 
Spirit surging and directing those consecrated Christians they 
went "ever3'^/rhcre preaching the word" and, Jesus i Jesusi "In the 
name of Jesus Christ of Nazareth rise up and walk;" one mar- 
velous demonstration after another, until the people began 
praising God for all the wonderful works they beheld; while 
the hosts of evil for awhile recoiled in terror and amazement, 
and the rulers who condemined Jesus to the cross began to be at 
a loss what to do or say. Gradually they began to threaten, 
and imprison the Apostles, to find out more evidence of the 
protective power of God to his loved ones; yet Jesus having 
told his disciples they must follow him in the same path of opp- 
osition, and persecution; they are placed at the m,ercy of cruel 
men who knew no m.ercy. In this trying tim.e the H0I3'' Spirit 
never left them, but worked through the disciples, and direct- 
ing the work of Salvation, and bringing multitudes to God; even 
the very persecution, and death of the Martyr *s but showed the 
enduring faith and fortitude of those believers vrho saw far 
beyond trial and death, even to the towers and heights of glory I 

Such a cloud of witnesses, such a heritage comes do-^m to the 
Christians of today, with a challenge to hold the "faith once 
delivered to the saints" and pass it on to faithful pilgrimjs, 
even as it has come' to us; for the same Holy Descending Power 



ever leads, guards, and bears on unto the close of this 
age; until Jesus comes to call his loved ones all together in 

one place# 

(tune; 0, I want to see him) 

Like a mighty rushing mnd. 

Cloven tongues of fire; 
Lo the great Descending Power, 

Faithful hearts inspire; 
Peace that like a river flows. 

Righteousness as Tv'aves, 
Hear the people praise and sing 

Jesus* power tna.t saves* 

Marching on the highway, 

L"eeping in the right; 
Looking to the "beacon. 

Shining in the night* 
Hosts of time and ages 

On the narrow T7ay; 
None to fear. Spirit near, 

VJatching night and day* 

ICeep us ever near thy side; 

Be our guard and stay; 
Help us show the way of truth, 

To the lost and stray* 
V'Jhen temptations power is near, 

May we on thee call; 
X'hou a present help in need. 

Safe we cannot fall. 

On the way rejoicing. 

Praising God each day; 
Holy Spirit leading. 

Guiding all the way. 
To the halls of glory, 

Saints forever blest; 
^Vork all done. Victory won; 

No7f eternal rest* 
-1160 Star Route, Sonora, Calif* 



By David A* bkiles. 

In the above \<!e have the representation of two po- 
wers. The limited, and the unlimited* The Almighty, 
and his counterpart* The strong and the weak* The 
comparatively rich, and the comparatively poor. In 
short God and iian. The alsufficiency of God is clear- 
ly vindicated in the records of the Holy Book of God, 
The Bible* His alsuff iciency is equally demonstrated 
in the myriad forms of creation — That which our eyes 
see and behold* The Sun, the hoon and the Stars, The 
Earth froFi which all living creatures, and all living 
things derive their sustenance and power to live. Yes 
the Heavens declare the glory of God and the power of 
the Infinite, and the Firmaraent showeth his handiwork* 

Of the Infinite, the prophet Isaiah has written, 
giving us in glowing terms the supreme might and pow- 
er of God, in fact declaring that he heasures the wa- 
ters of the earth in the hollow of his hand. He weigh* 

. .'THE PlLGitin . . 33 

eel the mountains in scales^ and the hills in a balan- 
ce, ijjven the nations before him are as nothing^ and 
as a dr-op of a bucket. That he sitethupon the circle 
of the earthy ■ and the inhabitants thereof are as grass-- 
hoppers before him. He bringeth the princes to noth- 
ing^ and maketh the judges of the earth as vanity, 

rjho but the Infinite^ and the Almighty One could 
create the Garden of Eden and the glory thereof-, -the 
fullness of whose designs in all ■ that was associated 
therewith can not be fully pierced by finite minds, 
Mio but the Infinite mind could see^ and know the end 
froiii the beginning^ and that at some distant time the 
Seed of the Woman shall bruise that ■ serpants head. 
I'Jlio but the Infinite One iihen no doubt looking in the 
depth of grief and sorrox\r upon the wickedness of the 
Antediluvian world^ could then- open the fountains of 
the deep_3 bring domi the v-iaters of heaven to submerge 
and dro\m all the wicked of earth, 

vlio but God the Infinite could so abruptly halt the 
design of finite man in their endeavor perhaps to out- 
wit the power of God- by building a tower that may reach 
to heaven and so prevent the recuri'ence of such a cala- 
lidty, Mio but the Almighty coul.d chai'ge rit, Sinai 
with such distructable power that no man could touch 
it and live^ though iioses ascended the mount while God 
issued a supreme law and engraved it upon a stone, 
\Iho but the Infinite God could conceive^ design and 
execute such a mai'velous^ superhuman and far reaching 
plan and institution as that which issued from the ad- 
vent of Jesus into the world and the innumerable bene- 
fits and good that radiaues from His Holy Will to the 
children of m.en. Here is the answer to mans greatest 
need, a provision for "that which fills the highest 
possible conception and desire that can enter the hum- 
an breast and mind"-Etea:'nal Life^ and perfect freedom 
from all that is finite. 

How weak^ how limited^ how powerless and dependent 
is finite mortal man. How futile and worthless would 
be his efforts to save himself eternally by his own 
ability. The Apostle- Paul gives us a knowla^^ge of 
our frailty where he says ''In my flesh dwelleth no 

3h TEE PILG^rllM 

good thing''. And Jesus said '^Without me ye can do 
nothing''. We assume by this he meant nothing that 
would meet Divine acceptance, 

Satan the arch-enemy of all righteousness has 
power, but his power is comparatively limited. He is 
the prince and power ox the air. He has power to de- 
ceive the unwary. In Rev. 13^ we find that when he 
comes to the height of his wickedness he will have 
power to do great wonders, so that he maketh fire to 
come down from heaven on the earth in the sight of 
men, and ho will have power to give life to the image 
of the beast, and cause all to worship him, whose naiii- 
es Bxe not I'Critten in the Book of Life . 

How comforting, how consoling, and as suiting it can 
be to finite man so weak, so needy and helpless of 
himself, even as the new born babe on the mothers lap, 
that when God and man are blen ded toget her, ^fhen we 
are in Christ, and '*H£ is in u^, then we can do all 
things needful through Christ which strengtheneth us. 

Vilhat gi'acious deliverance was there for Daniel 
when he vjas in union and commimion with God, Yes, 
"It is God that worketh in you both to will and to do 
of his good pleasui-'e". ¥nat pox^~er, and deliver;fflce 
for the Three when alone with God. Coming out without 
the smell of fire on their garments. Think of the 
Stripling who refused Saul's armoui^ saying , "I can 
not go with these. But to Goliath he said "I come to 
you in the name of the God of the armies of Israel", 
Kow finite was Goliath in his assuriied power. 

How sublim.e the words of Stephen when the power of 
the Holy Spirit within his humble breast enabled him 
to invoke a blessing on them, who threw the stones. 

How God and his Holy Spirit must have enshrouded 
the faithfiil mart;yrs of the past that they could en- 
dure the tortures of wicked men and yet in the end be 
conquers tlirough the power of the Infinite. And the 
words of Lowell are fitting — Though the cause of evil 
prosper. Yet 'tis Truth alone is strong. Though its 
portion be the scaffold and upon the throne be wrong. 
Yet that scaffold sways the future, and behind the dim 
unloiovm, Standeth God within the shadow keeping watch 



above his own, 

• How finite is man isolated and apart from God» How 
secure when the Infinite fully reigns in his heai"*t. 

Under the shadox^^ of Thy throne^ 
Thy saints have dwelt secure_, 
Sufficient is Thine arm alone ^ 
And our defense is sure. 

-Rossville^ Ind, 

From Edward Royer. 

Here again I come to you^ dear readers of the Pil- 
grim^ >d"th my well x^dshing for another year just ahead 
of us all. ¥e can now review some of the past of 1956^ 
which has its beai'ing on us. Our experiences have come 
to us in various ways. No doubt some of us have had 
our sorrows^ and some of us may have oiir share in times 
aheadj the good Lord only Icnows. 

Yes J Dear onesj the thought comes to me: how it would 
seem if I had you all befox*e me; no doubt it would leave 
an impression, I should w eigh my words ; and this holds 
good in private conversation as well as ^rriting, James 
tells us 5 it is a perfect man that offends not in words, 
and an unworthy one don^t claim perfection^ and I am 
quite siure most of us have found ourselves lacking. 
IJhen vie look in that Book of all books ^ we find a good 
many cautions of o;ir weakness; it serves a little like 
the marking in our cities^ ''One Way St;'' other places, 
'^Detour, *^ and if we heed these signs it will keep us 
out of trouble. And so in our walk of life— I m.ean 
this holds good in all our affairs in the communities 
where we reside. As soon as we move into a community 
of strangers to us, they will, as ausual thing, have 
their eyes on us, and it is up to us to be on the, watch 
as to how vje conduct ourselves; and keep it up. We 
may get careless, and what we might loose in this way 
is pretty hard to regain. To sum it all up: we can all 
have a part in doing good or right, and if vie just could 
see the need of loving our neighbors as oui^selves, x^hat 
a change this would make in every neighborhood. Heaven 
would smile on the change, and the blessings woiold much 
thicker fall. 


And now a little about our late journey to Calif • 
and back. It makes us feel highly favored that we 
coiald meet so many as we didj makes us feel like you 
ai^e highly favored with your comfortable homes 5 so many 
of you living in a community of the same household of 
faith; all have vowed to this faith in God the Lord 
Jesus Christ. Such people surely shoixLd make good 

I just lately read a little x-jrite-up about the 
"Shepherd:" A certain congregation had as a guest one 
of the foremost actors of the nation^ to recite the 
23rd Psalm. But he requested it of their Pastor to do 
the same, 'J!h±3 granted^ he proceeded with beautiful 
gestm-^es " and flourishing actions. IHion done^ there 
was a i;onderful applause— all were delighted. The 
Pastor^ apparently an old laan*^ stepped into the pulpit^ 
and wi'fcii reverend awe recited the Psalm in a solemn" 
manner; and when he was done all was silence— no appl- 
ause. Then the actor said^ "0 1 see the difference; I 
knew the Psalm^ and the Pastor knew the Shepherd." 

Let us think how nice it is to Imow the Psalms, and 
above all to know the' Shepherd. There is a difference 
in ovT worship and our praise; some may not go higher 
than our shotilders— just a bodily action. But the meek 
.and humble contrite spirit is more pleasing than all 
bui^nt offering and sacrifices. It is not becoming for 
the humble follower of the Lord to present himself in 
boastful manner^ nor to flatter himself. One of the 
prophets says^ "God hates a proud look." There is all 
kind of woe denounced against pride and ambition; and 
haughtiness comes before a fall. 

Another pleasure we had was to again meet with some 
elderlj^ brethren who were some of the pioneers of the 
Brethren in the different parts of Calif ornia^— no 
doubt furnished fortitude and enco\jra|ment' for others 
to follow and set up places of worship in the Domlcard 
faith. This must have been firtle soil, because of the 
heritage from which it sprang. 

¥e hope when these lines appear in the pages of the 
Pilgrim, I may retain your good wishes through the com- 
ing year; and may we all strive harder to answer the 
purpose of our calling; and may I conclude this letter 
with some of the latter part of the 19th Psalm, "The 
judgm-ents of the Lord are true and righteous altogether. 
More to be desired than gold, yea, than much fine gold: 


sweeter also than honey and the honey comb. Moreover 
by them is thy servant warned: and in keeping of them 
there is great reward. Iftio can understand his errors? 
cleanse thou me from secret faults. Keep back thy 
servant also from presumptuous sins 3 let them not have 
dominion over met then shall I be upright, and I shall 
be innocent from the great transgression. Let the 
words of my mouth, and the meditation of my heart, be 
acceptable in thy sight, Lord, my strength, and my 
redeemer," -Goshen, Indiana, 


"Except I shall see in his hands the print of the 
nails." — John 20: 25. 

Vlhat does the print of the nails stand for? ¥e 
know what it ment in the hands of Clirist, It told the 
disciples that night that this man they saw before them 
was their friend who had died on the' cross. It was the 
infallible mark of identification. It also proved to 
them that He was risen and alive again. They thought 
they had lost Him, but now they had found Him again » 
It was the proof too, that He was the Messiah, as they 
had believed. Their hopes had not perished. All this 
the print of the nails meant to the disciples. 

As we look at His hands what do they tell us about 
Jesus? He was dead. Yes, but why? The wounds in his 
hands tell us that He died as our Redeemer, He was 
the Lamb of God that took away the sin of the world. 
We have it in the old prophet: »»He was wounded for our 
transgressions, he was bruised for our iniquities," 
That is, the print of the nails tells us that Jesus 
Christ loved us, and gave Himself for us. It means, 
then, love and sacrifice. But it is not only in the 
Christ dying that we find this mark, this print of the 
nails— it was just as clear and plain in His whole life 
before He died as it was when He was on the cross. 
Vlherever we see Him this mark is on Him. He did not 
love us any more the first Good Friday, when He was 
dying for us in the darkness, than He did the day He 
took the little children in His arms and blessed them, 
or the day He fed the hungry people in the desert. His 
whole life was one of love and sacrifice. He was al- 
ways loving. He was always forgetting Himself. He 
was always serving . ^^ 


Christ wants to see the print of thenails also in 
us—in owe hands^ in our hearts, in our lives* What 
He wishes is the print of the nails , not physical marks 
in our bodies^ but in our character ^ in our disposition^ 
in our conduct^ in oui^ serving of others, 

Viihat^ them^ does it mean for us to have in us the 
print of the nails? The cross meant love^ love that 
stopped at no sacrifice. The deepest meaning of Clrist's 
cross was vicarious suffering. He gave Himself for us. 
lou have jo\xr own work or your* own pleasure planned^ 
and some one needs you. It may not be one of your o'l^n 
family^ or one whom you call friend^ or one for ; 
you are proud to do a service. It may be one x-^ho has 
no claim of kinship or friendship on you^ one you do 
not care for, one you even dislike. Yet .one, some one, 
any one, needs you and you sweetly give up youi' planned 
work or pleasure and turn cheerfully, with love, to do 
■the thing that is needed instead. That is a print of 
the nails* 

One way in which the print of the nails is shown is 
in getting on happily and kindly with disagreeable per- 
sons. A plain woman gave ^ this definition of Christian 
love: "Lpving people you don*t like," ¥e see plainly 
and. deeply marked in this new love the pi*int of the 
nails. It is. easy— it leaves no wound prints— to love 
those we like^ those to whom our hearts go out in affe- 
ctionate tenderness, those who are naturally dear to 
us. But that is not all that is required, and does not 
te^t our lives, VJe are to love the disagreeable, those 
who rasp our feelings by their presence, their manner, 
their bearing. It is when we love such as these and 
get along sweetly in their company that our roaster sees 
the print of the nails in us. 

Or take it in our service of others. Jesus humbled 
Himself and took upon Himself the form of a servant. 
The highest exhibition of this was on the cross when 
He died serving us— serving those who hated Him* But 
His whole life was serving. He altogether forgot Him- 
self, Love led him on from self sacrifice to self-sac- 
rifice, VJhen He found a need, whatever it vxas, He 
stopped and relieved it. He never passed by a distress 
without heeding it. He never excused Himself when any- 
one wanted Him. He never said He was too tired to help. 
He litterally poured out His life in doing good to 


others^ oftimes to those who were most iinworthy and 
most ungrateftil. The print of the nails appear in all 
His story. 

That is x^hat it is to give ot:ir lives for the breth- 
ren. That is what it is to have in oiir hands the print 
of the nails. Anybody can do gentle things for gentle 
peolpe. Anybody can serve kind and worthy friends. 
There is no print of the nails in such service. 

It is not easy always to keep sx^reet^ for we all have 
causes for irritation, , It is not easy alx^ays to be 
patient^ to keep good temper, to give the soft answer 
-that "turneth away m-ath/'^ to offer the other cheek 
when one has been smitten, to return kindness for un- 
kindness, to "overcome evil with goodc" Yet these are 
the print of the nails, which are the true adornment 
of Chi'istian life and character. "Love suffereth long, 
and is kind"— never grows unkird. Love "is not provok- 
ed"— does not lose temper, keeps always sweet. Love 
"seeketh not its own"— always forgets self, and thinks 
of the other who needs. 

We see the print of nails in Christ's o>m life. He 
never did a selfish thing, never spoke a selfish word. 
He never winced, showing rejpugnance and acting disagree- 
ably. It was not easy, either, for Him— but the love 
in His heart never failed. It is in doing the hard 
things of love that the print of the nails is seen. 

We show the print, of the nails in o\xr own hands when 
we prove honest and honorable in our dealings with others 
even at a cost and loss to ourselves. How can I learn 
the lesson? some one asks, Christ will teach you. He 
says, "Come unto me and learn of me." "The orange was 
originally a bitter berry, " says a great Christian 
thinl<sr, "yet it has been transformed and transfigured 
into an apple of gold. And our poor, cold, and self-, 
ish hearts are capable of being wonderfully ennobled 
and adorned by the riches of love, compassion, sympathy 
and bountifulness," — Jul.y, I9II Vindicator, 

There is much said about Christ, but historical 
facts have no more real saving power than a menue would 
have at a dinner table. It is the food taken into the 
syatem that gives strength and life, and it is the 
Spirit that quickens.— Selected. 



A man recently heard of a church with a large indeb- 
tedness. He decided to visit it^ and if the people 
were friendly and kind he vrould leave a check for a 
thousand dollars. But not a person shook his hand or 
made his acquaintance. The pastor .was called aside cfftd 
went away without meeting the stranger.. The caretaker 
finally asked the man to leave ^ for he was ready to 
close the doors. The visitor did not leave his check, 

I have a friend who visited a church in a distant 
city_, with the thought of becoming a member of it/ as 
he was thinking of moving to that city. Re was treated 
so cooly that he changed his plans and did not even 
move to the cltj^ 

You say that your chiirch is not one of those "cool" 
churches jf as you feel at home there. "Fellowship in 
joy is what miakes friends^" says an old philosopher. 
Has your chuch lost the knack of old-fashioned^ joyful 
friendliness? It is not uncommon for a smile ^ a kind 
word^ a hearty handshake^ or a little attention given 
to a stranger^ to win a person to an institution. 

Church people should m.ake it a habit to learn the 
names of all visitors^ find out where they live^ and 
discover little details concerning the individual and 
his family. . , A bond of" genuine friendliness ought 
to be built between church people and all strangers 
who pass our way. A congregation can be warm, and 
friendly^ or cool and unconcerned. Members ought to 
meet all strangers ;, share a book^ take them to meet 
the pastor^ or find some kind word or deed that will 
make them feel that they are wanted and appreciated, 

Let^s do away xd-th that chilly atmosphere, Jesus 
said, "I have called you friends," May it not be said 
of any of us^ "They just don^t seem to care whether 
we come or not." 

Continued friendly cultivation on the part of indi- 
viduals has won many to Ciirist and the Church, Culti- 
vation is necessary for any kind of harvest later. 
Most of us go where we think we shall be welcomed, 

—Herald of Holiness. Selected from Gospel Herald. 

God made people and things. He made people to be 
loved and things to be used^ but instead man loves 
things and uses people,— Selected, 




By Daniel Musser, 186U» (continued) 

This argument shows that the author does understand that 
Christ forbids resistance to some kind of evil, but where is 
his warrant for confining it t^ that of persecution for reli- 
gion only. This is certainly a clear assumption! Christ 
named tne most aggravated cases cf eTil^ To sue one by law 

and take away their coat is certainly very oppressive^ There 
'Can hardly be a case imagined which would be harder than this* 
To smite one in tlie face, is as great an indignity and insult 
as could be off eredo Arid to take our goods by stealth is very 
pr^'voking, and persecution for righteousness* sake ts the most 
unjustifiable of all persecution. To persecute from motive cf 
interest would not seem to be so utterly diabolical as for 
RIGI-ITEOUSNESS, DO BIG GOOD. This is so unreasonable, so fien- 
dish, that no man will adirit it 9 They Vvill always frame some 
pretext for an excuse o Christ has evidently mentioned the 
most extreme and aggravating cases for some purpose* Now is it 
reasonable that we should not resist in such aggravated cases 
of evil, and yet do so for some minor or trivial cause. Christ 
could not mention every individual species of evil, so he men- 
tioned the most aggravated cases, knowing that if these must 
be borne, there are no others that could justify resistance* 

it is said that "the key to the whole scope of the i\few Tes- 
tament is, that Jesus Christ teaches tiie individual and not 
the State. Governments have no future beyond this life, and 
are incapable of iirmortality. Christ teaches tne individual 
duty to the individuals Assuming that all which the Apostles 
taught is the same as if Christ had taught it himself, it is 
evident that we are taught more than individual duty to indi- 
viduals-, Ke taught all the duty we have to perform. It is 
triae, Christ or the Apostles, do not teach tne state, nor any 
individual their duty as a servant, or officer of the State. 
Families have no future, nor are they capable of iirmorality; 
yet we are taught in the Gospel what is the duty of the hus- 
band to the vdfe, of the father to the children, of the master 
to the servant, of the wife to the husband and children; of 
the children to the parent s> and of the servants to the masters. 
These are highly important duties and can not be violated or 
neglected with inpunity, and serious consequences may result 
even to society from their neglect. But how much more impor- 
tant is the duty of the governor of nations, or the fate of 
vast armies, where often has the comXort and even life 
of thousands of persons in his hands. The highly important 
trust of many officers of Government, and the many allurem.ents 
attending their position, would certainly call for some warning 
and wholesome instruction, to enable them to escape the danger 
to which they were exposed. Is it not singular that Christ 
and his Apostles, should have omitted giving any instructions 
to the believer, in such important positions and dangerous 
exposures, if it were, as is often asserted, the duty of Christ- 


ians to serve their country in the ranks, or as an officer in 
the field, according as he could best serve the interest of 
his Government, or to serve in other positions in the Govern- 
ment, Y^hen they pointed out their duty in so many positions 
of so riiuch less importance. Their duty TO THE G0VSRM1.^IT is 
especially dvrelt upon, but never a word about the duty IN THE 
GOV.-JKFi '■i'NT * T'his in connection with Christ ^s commands is 
conclusive evidence, that Christ never designed they should 
occupy a place there. 

This absence of direction in regard to duties in the Govern- 
m.ent, also shows very conclusively that none of Christ's 
coijjuands are given to the unconverted. They had tne Govern- 
ment, and he left it to them and the directions they had before, 
which vrere all they liad need of • 

It is said, "non-resistants fail to recognise any organisa- 
tion but their own contracted sects," and 'ohat tney "ignore 
tue authority of the united States as far as they dare," 
•This is an error. True non-resistants ada:dt the authority of 
the G ve rnraent oft he Uni ted St at e s , adiixi t t hat it is G o d * s 
ordinance to for good; NOT ONE -vrlll ignore its authority 
or resist its power, even if they had opportunity or ability 
to do so.=,' They acknowledge their duty to honor and obey it in 
all things, except where a d?J:tj is attempted to be imposed 
whicn is contrary to the teaching of the Gospel* Here they 
think they should obey God rather than, but in no case 
resist* We are told to "read the 13th chapter of RQVl/II^TS, and 
open our eyes to the light of Heaven." The Apostle Paul is 
here speaking to his brethren and has no allusion to the un- 
converted. Every soul of them is corrmanded to be subject to 
the higher po^rers. The Apostle evidently does not intend here 
to assert that his brethren should obey the powers when they 
would make an unscriptural request of them. No professed 
Christian will assert this, and it vfculd be at variance with 
the Apostle's o^m practice. Then it proves nothing for our 
opponents, till they prove that the Gospel makes it^a duty to 
fight, Iv!cre than this we may refuse to ohey s.nd still be 
subject. If the powers ask that which we cannot conscientious- 
ly perform, they can but attach a penalty for disobedience. 
?4 submit our body and our all to them.| they may risit a fine, 
confiscation of property, imprisonmnent, or death upon us. If 
we submit mthout resistance we arc still SUBJECT to theme 

The Apostle Peter and Jude, reprobate those Yrho speak evil 
of dignities." Peter likewise says, we shall be subject to 
every ordinance of man for the LORD'S ZAX.E; and Paul says he 
-would not have spoken evil of the high priest, if he had 
kno\^"that he was ruler of the nation. Of these things true 
non-resistants make conscience. 

vVe freely adndt that tnere is no power but of God, that the 
powers that be are ordained of God. And also, that vrho so ever 
resisteth the power,' resisteth the ordinance of God, and they 
that resist shall receive to themselves darimation. Non-res-iis- 
tants do not resist the Governmient when they refuse to fight. 
What have they done? The Government first called for volun- 
teers • No true non-resistant could respond to the call. They 


reraained at home and pursued their peaceful avocations as be- 
fore. The powers next ordered a draft for men, but generously 
offered to exempt such as were conscientiously non-resistant. 
The non-resistants are not responsible for the conduct of 
knaves, who perjured themselves. Next the powers again ordered 
a draft without exempting any for conscience sake. The request 
was personal service, or three hundred dollars of money. The 
personal service they could not render. The money belongs to the 
kingdom of this world, and they had a right to demand it as their 
own, Paul says we shall pay tribute and custom to whom it is due, 

and says we shall do so because of the duties the Government has 
to discharge. They now ask our person or the money, the latter 
is theirs and we make conscience of the duty to pay it, and feel 
that it -would be wrong to refuse to do so* But suppose the pow- 
ers would order a draft and refuse an^rbhing but personal service., 
then there would be no way but su^birdt to the consequences of re- 
fusing to ohey, whatever the consequences would 'be, but resist 
the power we could not. 

The commands of the Gospel are founded upon a different prin- 
ciple from what those of the law area The law holds out a pron>« 
ise to ^ those who are under it, that they shall receive a reward 
for doing its commandments. The Gospel invites those under the 
law to embrace ITS principles, and receive its favors, and prom- 
pts those under IT by a principle of love, to obey its commands 
out of gratitude- for the favor already bestowed on an 'unworthy 
object. The motive of obedience under the law is to receive re- 
ward* These Paul calls servants. But the motive of obedience 
to the commands of Christ in true Nevr Testament believers, is 
gratitude for the favor God has already bestowed. These Paul 
calls sons. The true believer does not inquire so much what is 
his duty to do to be saved, as what he can do to honor God for 
saving him. The one is the legal principle, the other is Divine 

The kingdom of Christ is founded on the principle of love, 
forbearance, patience and passive submission to injustice and 
T^«*Gng, or evil in any shape « The Icingdom of this world if foun- 
ded on the principle of justice, and resistance of evil. The 
kingdom of Christ is composed of truly converted or new born 
souls, who have received the spirit of Christ and must be actua- 
ted by the same principle which influenced Christ, and moved him. 
to come into the world to save sinners who were his enemies o It 
is plainly to be perceived that this spirit or principle, is di- 
rectly opposed to the principle which must rule in the kingdom 
of this world* The first is that of love, returning good for 
evil, long suffering, forbearance, and in short, what Paul terms 
the fruits of the spirits The latter is an eye for an eye, and 
a tooth for a tooth; punishment of evil by retaliation, or over- 
coming evil by coercion. The believer being in possession of the 
spirit of Christ , and under the influence which actuated Christ, 
mast of necessity be prompted to the same course of conduct and 
actions towa,rds his fellow man as Christ was. It is plain then 
that this would forbid him to take any part in an institution, 
organization or ordinance, in vrhich he must of necessity violate 
the principle on which his kingdom is founded or the spirit of 


■ -which he is born* 

This is the ground upon which non-resistance is based. It 
•is the spirit which influenced Christ, and if - the spirit of 
Christ is not in us we are none of His. To be consistent, then, 
'we must be in this 7forld as pilgrims and strangers. A pilgrim 
and Strang .^,r has no rights, and does not belong to the^ country 
or kingdom, where he stands in that relation. A pilgrim or 
stranger is ineligible to office, by reason of a ^disqualifying 
principle, to be an officer of the Government. Thus the chil- 
dren 01 ^od, oy reason of the principle above referred to, are 
disqualified to discharge the duties of office in the kingdoni 
of tnis world, and are said to be pilgrims and strangers on 
earth. They live in the kingdom of this world by tolerance only 

■ and hold possessions or property only by permission of the po- 
wers that be. V^en one is in a strange country/, so long as 
their affections and interests are in their native land, they 
are satisfied to bear the disadvantages they labour v.nd.ev there. 
They do not feel concerned about, the laws or institutions of the 
country wherein they are strangers. They have no right as a 
citi2;en to vote at elections, or to seek to influence legisla- 
tion,' or in any way to control the policy of the Government; and 
if -they have any petition to mal^e, they m.ake it through their 
"own government, or its accredited agent's. Thus it is with non- 
resistants. They are disqualified to discharge the duties of 
office in the GovernLient by reason of a responsibility they are 
under, to' obey a higher poorer, and to discharge duties v/hich are 

■' 'inoonsistent -vjith the best interests of the Governi-^ient. They 
have 'higher interests at strike than they have in the idngdom of 
this world, and they are satisfied to suffer the disadvantage 

' of t?eing aliens, in view of the attacliment^ or affection and 

■ interests, they feel in the land of their birth. They are comr- 
nianded to pray" for ICings and all in authority, that we may have 
a peaceable and quiet life. Thus if they have any petition to 
make they make it through the head of their o'vm Government, who 
has promised to protect his own, and they have the confidence 
that he will protect them; not in property and person, but in 
spirit, and in the joy and comfort which believers enjoy, hy 
the love shed abroad. In their hearts through the holy Spirit, 
If God sees fit, he can move the hearts of those in povrer, to 
grant a peaceable and quiet life to his people, which they are 
in duty bound to receive with' gratitiide from his hand. 

(to be continued) 


We cannot overcome temptation in ourselves while yre hold 
onto our sins. Yfe cannot be happy in our work for the fester 
while carrying a love for the things of the -vrorld. Yfe cannot 
grow in grace while hanging onto those old sins. V/e cannot 
pray effectively with sin between us and God. . We^ cannot have 
a true Christian character while still entangled in sin. We 
cannot point the way of the cross to those in sin, while wb 
ourselves are spotted mth sin. Y/e cannot be saved .mth the 
love of sin in our hearts. — Selected. 




(as an introduction to various items of Brethren Church 
history, which we intend to publish in these colunms 
from time t3 time, we are reprinting the first chapter 
of M. G. Brumbaugh's History Of The Brethren, 1899, 
This will be in two instalments, beginning mth this 
issue, and concluded in the K'^rch number. — Editor.) 


From the days of the Luther Reformation Germany 
became the center of religious agitation. After a 
thousand years of unchecked control the Catholic Church 
found in the spirit of Protestantism a worthy rival. 
This influence may_j indeed^ be traced to the eleventh 
century and to the bold^ defiant^ scholastic leader^ 
Peter Abelard of Paris ^ pupil of the celebrated William 
of Champeaux* It was Abelard 's defence of human reason 
as opposed to church dogma that led to the creation of 
European Universities and the development of Scholasti- 
cism* From this sprang the Luther Reformation and the 
scholarly isolation of Erasmus. 

These men agreed in one essential principle — relig- 
ion must be an appeal to the individual hiiman reason. 
In due coTirse of time this principle led to a general 
uphea\^al of religious organisations. The supremacy of 
the Catholic ch^arch in Germany was gone; and_, as the 
monks declared^ »' Luther hatched the egg that Erasmus 
had laid." 

vJhen Germany found itself disenthralled^ all sorts 
of religious organizations began to appear. From the 
unyielding creed of Catholicism to the utter abroga- 
tion of all creeds and all organization^ the whole 
gamut of doctrine ran its unchecked way. Each faction 
became intolerant of all others and persecution^ plun- 
er^ and war followed in swift succession to compel all 
dissenters to the acceptance of now this^ and now an- 
other form of worship. The outcome of all this was 
the fateful thirty years » war (l6l8-l61|8)^ which invol- 
ved all continental Europe. 

The valley of the Rhine became the theatre of war^ 
and the pious Germans suffered the horrors of continual 

1|6 ^ THE PILGHn4 

persecuticHj? rapine^ and murder. The Treaty of West- 
phalia (l6i|.8)^ sometimes called the treaty of i^iomster^ 
ended the bloody struggle and leagued the Catholic^ 
Lutheran^ and Reformed Churches into a new persecuting 
force. Other wars^ notably the wars of Frederick the 
Great^ lasting from l620 to 1688^ followed by ^ the I^endi 
wars ^ made the Rliine country from '1618 to 17U8^ a con- 
tinuous field of carnage. This experience of generat- 
ions made these Germans a war weary and war -hating 

The three state chxirches denied all others the right 
to exist in the German Empire, VJhoever found his re- 
ligious convictions running counter to thesej wiiose 
faith w:as of a different sort; who interpreted his 
Bible in another sense 5 who worshiped God in his own 
wayj. found life a burden and a cross. Church and State 
vied in their seal to persecute dissenters. The harm- 
less Mennonites^ the God-fearing ochwenkf elders, the 
Pietists^ and the hystics- were alike reviled, persecut- 
ed, and regarded as fit' subjects for insane asylums or 
prisons. What happened. to these in the closing years 

• of the seventeenth century became also the fate of the 
Taufors (Tunkers) in the opening third of the eight-, 
eenth century. 

These people were the most ardent product of the 
Peformation,^ They did not stop on middle ground with 
Lutiier, Calvin, and Zwingli. They carried the spirit 
protestation to the acceptance of the maxims '^No exer- 
cise of force in religiono" This was fixndamental in 
the belief and practice of the Tauf ers or German Bc^tist 
Church. From, this they were led logically to define 
conclusions at variance with the state churches, — con- 
clusions' f'QV which they suffered all forms of irrelig- 
ious persecutions, but which they heroically wrought 
into a new and unique body of truth. Let us see what 
tills principle of non-coercion gave the ch^urch, 

(1) To compel anyone to join the church of Christ 

. is an exercise of force. Children are compelled, with 
no show of reason or desire on their part, to join the 
church. Hence infant baptism is at variance with their 
faith. (2) To compel by law an individual to take an 
oath is not only contrary to the teaching of Jesus, but 
it is a violation of the sacred rights of a people whose 
religious tenets decry all force. Hence the church is 
at theoutset logically opposed to taking the oath. 


(3) War is a violent interference of the rights of 
others. It imposes unwilling burdens upon people. It 
is^ therefore^ i^ong^ and the church at the outset is 
logically opposed to war. .(I4.) The injuction of Christ 
is one things the power of prince o3^ ecclesiastic is 
another. The might of the state has no right to in- 
terfere with the religious belief of- the individual. 
Hence at the outset the church logically opposed state 
religions, sustained freedom of conscience, and exalt- 
ed allegience to God above allegiance to rulers » . , 

Bullinger, their great reviler, says they taught 
f'that the government shall and may not assume control 
of questions of religion or faiths"— Concl, March No» 


My rest is in heaveri'—my heme is not here. 

Then *why shc-uld I murmur when trials appear; 

Be hushed, my sad spirit, the "vrorst that can come. 

But shortens thy journey, and hastens thee home.. 

A pilgrim and stranger, I seek not my bliss. 
Nor lay up my treasure in regions like thisj 
I look for a rransion which hands have not piled, 
I long far a city by sin undefiledo 

Though foes and afflictions my progress oppose, 
•They only make hearen more sweet at the close; 
Come joy, or come sorrow, the worst that m^ay befall. 
One m.oment in glory makes up for them all*" 

The thorn and the thistle around me may grow, 
I would not repose me on roses below; 
I ask not my portion, 1 seek not .my rest.. 
Till seated mth Jesus, I lean on his breast, 

' -No scrip for .my journey, no staff, in my hand, ^ 
. .,. ' A Pilgrim impatient, I press to that land. 
The path may be rugged, it cannot be long, 
With hope 1*11 beguile it, -and cheer it with song. 

At Jordon's lone river I eagerly stand. 
And stretch forth -my hand to yon beautiful land; 
Send a convoy of angels, dear Saviour, I pray 
Let me join their sYreet music, away, away. 

^Vhat zeraph-like music steals over the sea, 
Entrancing the scenes with their charmed melody; 
*Tis the song of the angels borne soft on the air; 
»Tis for me they are singing, my welcom.e I hear. 

— Selected. 



It is understood that the Psalms is a collection of 
songs and hymns. Each Psalm has a special message. 
Most of them praise^ honor and glorify the Lord, Many 
of them have prophecies telling of the birth^ life and 
death of our Lord and Saviour^ Jesus Christ, They also 
have other prophecies pertaining to Israel, 

'Acbording to Eausset's Bible Encyclopaedia and Dic- 
tionary there five books in one volume of the 
Psalms. Book one includes Psalms 1 to kl^ Book two^ 
Psrilxas h2 to 72. Book three^ Psalms 73 to 89. Book 
four. Psalms 90 to 106, Book five. Psalms 107 to l50. 
Each of these books end 'with a doxology. 

^^pavid corriposed 80 of the Psalms, Asaph I4, singers 
of Asaph *s school composed 8, the sons of Korah 7^ 
Solomon 2, about Jehoshaphat ^s time 3 were composed, 
and Moses 1, The remaining kS are anonymous.^' 

In -.the Psalms we find recorded how the Lord helps 
those who are in distress and call on him for help, 
¥e find here some of the depth of love the Lord has 
for his children. The book of Psalms tells how the 
Lord* 3 people wandered ausij from him and did evil, as 
Psalm 106:'39-U0 says, "Thus were they defiled with 
their own works and x-^ent a whoring with their own in- 
ventions! therefore was the wrath of the Lord kindled 
against his people, insomuch that he abhorred his own 
iniieritance," But when his people would turn to him 
he would have mercy on them and bring them into their 
desired haven. There are many more beautiful thoughts 
contained in this book, 


!♦ "Which is the longest Psalm?, The shortest? 

2. Miich Psalm has ^'F^^r his mercy endureth forever" 

after each verse? 

3. "Which Psalm tells some of the Babylonian 

U. Wliich Psalm is considered the Psalm of Moses? 

— Eugene B, Wagner, Modesto, Calif, 


VOL. h MARCH, 1957 NO. 3 

''Dearly beloved, I beseech you as strangers and pilgrims, abstain 
from fleshly lusts, which war against the soul." 1 Peter 2: 1 1 


One day at a time, with its failures and fears, 
With its hurts and mistakes, its weakness and tears, 
Vifith its portion of pain and its biorden of care; 
One. day at a time we must meet, and must bear. 

One day at a time to be patient and strong; 

To be calm under trial and sweet under wrong; 

Then its toiling shall pass, its sorrox^rs shall cease; 

It shall darken and die— the night shall bring peace. 

One day at a time but the day is so long. 
And the heart is not brave, the soul is not strong; 
Oh thou pitiful Christ, be thou near all the way; 
Give cotirage and patience and strength for the day. 

Swift Cometh his answer so clear and so sweet; 
'»Yea, I will, be with thee, thy troubles to meet; 
I will not forget thee, nor fail thee nor grieve; 
I will not forsake thee, I never will leave." 

Not yesterday's load we are called on to bear. 
Nor the morrow *s uncertain and ,shadowy care; 
VJhy should we look forward or back vjith dismay? 
Our needs, as our mercies, are but for the day. 

One day at a time, and the day is His day; 

He hath numbered its hours, though they haste or delay. 

His grace is sufficient; we walk not alone; 

As the day, so the strength that He giveth His own. 

— Annie Johnson Flint., Selected by a Sister. 


THE PILGRIM is a religious magazine published monthly by Daniel 
F. Wolf in the interests of the members of The Old Brethren Church. 
Subscription rote: $1.50 per year. Sample copies sent free on request. 
Address: THE PILGRIM, Rt. 3, Box 1378, Modesto, Calif. 


It mil be our purpose in this article, to discuss the gener- 
al Biblical principles regarding Christian clothing, and the 
traditional "order" of the Brethren Church in its application* 

It seems necessary, first, in order to i^/rite intelligently 
upon this subject, to notice two apparently extreme, and opposite 
vievT-s held by imny regarding it* On the one hand there are those 
who assert that it is unimportant what vre wear; that "Clothes do 
not make a Christian, and if the heaii; is right alibis rights" 
juid on the other side there are many who seem to think that the 
clothes we wear, and other outward appearance, constitute the 
total witness and proof of christian discipleship» We believe 
both attitudes are equally unscriptural. 

It i^.true that "the clothes do not make a Christian; but we 
feel certain, and hope to demonstrate in this article, that 
there are but few persons (Christian or non-christian) v/ho act- 
ually think it unimportant what kind of clothes they wear; as 
people in all walks of life will try to dress in a manner con- 
sistant with their occupation or position in society*^ They Yall 
either consciously or unconsciously express their individuality 
or character in their clothes. Therefore the clothes which we 
Wear, becomes a SIGN to others of T^at we ARE, or what we THINZ 
we are, or of -what we mSH OTHERS TO TEIWL we are. This is 
proven by the fact that we do not just SEMD with some one else 
to buy us a s\xit or a dress; we -want to GO and SELECT our own 
clothes • 

IVe are told, and have observed, that CLOTHES is one of the 
most studied and discussed subjects in society, and people will 
admire others, or be shocked, Ij the kind of clothes they wear» 

James au5nter, in an article on "Christian Apparel," in the 
Gospel Visitor, 1865, says, "It is thought by many that the sub- 
ject of clothing is too trifling to occupy the attention of 
intelligent people; as it belongs to the exterior of the Christ- 
ian, and not the heart, and as the heart is the seat of the 
Christian graces and emotions, the dress can have little to do 
with Christian character. 

It has been said by some Yjriter, that »Flowers are not trifr- 
les, as one might know from the care that God has taken of them 
everyivhere«» And further, can anything be justly considered a 
trifle that has ever occupied the attention of God; or upon 
which he has given laws and precepts*" 

CLOTHING -was the first thing of concern and urgency to Adam 
and Eve after they had sinned in Eden. And God -was equally 
concerned about ho?/ they were dressed, and was totally unsatis- 
fied with THEIR IDEAS and means of clothing themselves. So in>" 


portant it ims^ and so great was their need, that it cost the 
life of another of the li-vl ng creatures "which God had wade to 
properly clothe them. The inference is, that this -was the he- 
ginning of the slaying and sacrificing of aniiml life on earth. 
This roanner in which God clothed them undoubetedly had both a 
practical, and significant purpose: first, to protect their 
naked bodies, and also for a SIGN to remind them of the result 
of their sin. 

Perhaps imny are unaware of how many times CLOTHING is ment- 
ioned in the Bible; and what it signifies. First, our attention 
is directed to Exodus and Liviticus, where a di script ion is giv 
giren of the beautiful gannents of jiaron and his sons, -which 
were to be worn "before the Lord" in the Tabernacle and Alter 
services. There can be no doubt but that the various orders of 
the priests garments were for SIGNS of certain truths and facts 
concerning their service and relationship to God, both present 
and future* Some other Scriptures describing how certain Bible 
characters were dressed, and the signification of various kinds 
of clothing are as follows: 

Tamer, Jacob's daughter, had a garment of divers colors; for 
irdth such robes were the kings daughters -who vrere virgins cloth- 
ed, II- Sam, 13:18. "Daniel v?as clothed mth scarlet" Dan, 5:29, 
John the Baptist Yjas clothed with "raiment of camel's hair, and 
a leathern girdle about his loins ♦" l/Btt^ 3:4» The rich man 
was clothed vdth "purple and fine linen," Luke 16:19. The "two 
Y/itnesses" are "clothed in sackcloth," Rev, 11:3, Jesus had a 
garment that must have been Tevy rare, for all the soldiers 
•wanted it and did not want to rend it. The angel that apperaed 
to John on Patmos, -vvas clothed with a "garment Sotoi to the foot»" 
Rev, 1:13, And James 2:3 tells of the contrast between the 
raiment of the rich and the poor, and how the manner in which 
one is dressed might determine their social position* Gen. 38: 
14 tells of "garments of widowhood^" Esther 8:15, of "Royal 
apparel," "Shepherd's garments," Jer# 43:12; "Rough garments 
to deceive," Zech. 13:4; "Prison garment," II Kings 25^ 29; 
"Priest's garment," Neh, 7:72; "Cometh i^th dyed garments," 
Isa. 63:1; "Sheep's clothing," l^tt» 7:15; "Soft clothing," 
fett, 11:18; "Wedding garments," yatt# 22:11; "Shinning garm-. 
ents," Luke 24:4, 

All of these Scriptures, and many others, show us, that from 
the most ancient times, the manner of clothing worn by an indivi- 
dual was an indication of his occupation, social position, per- 
suits or attitudes. This usage and principle does not change, 
and is as true now as in ancient times; everyone will try to 
dress consistant with what they think their position in life 
and society demands* 

No on6 expects to see a man in the fields doing farm work, 
d?7essed like a banker; nor a cook in the kitchen dressed like 
a society matron; nor a minister in the pulpit dressed like a 
cowboy; (However we have seen this very thing; but the principle 
still applies— he was dressed LUCE a cowboy), A worshipper in 
the assembly of saints would not be expected to be dressed like 
a clown» Other examples could be mentioned, but these are suf- 
ficient to demonstrate that our clothes are a sign of our atti- 


tudes or service* 

Thus we come to the main emphasis of our subject; V^at ARE 
we? and WiW! do we msh to express? ourselves? or Christ? Our 
o-vm individuality? or the fellowship and unity of the BODY OF 
CHRIST? The adornment and glorification of this corxniptible 
body of sin— with all its inborn appeal to the lusts of the 
flesh? or the adornment of the "new creattire" within; the J'hid- 
den man of the heart?" It should be remembered that CLOTHIITG is 
still closely and deeply related to the SIN question; the same 
as it -vvas in Eden. But people are trying to ignore this fact, 
and in our time many are going, almo st , or entirely mthout 
clothing; but their sin remains, and their shame is not coveredft 

We freely recognize^ and urge, that the whole concept of the 
Christian religion is based on the proposition of changing the 
hearts of men and wx^men. The law demanded obedience under pen- 
alty for disobedience; but men coxild obey the out -ward demands 
of the law, and still not have a heart for God» This is why 
Hep, 9:9 says of the offerings made under the lavr, that it could 
^'^?fake him that did the service "perfect, as pertaining to the 
conscience^" And is the reason for the statement in the be- 
ginning of this article that clothing and other outward^ appear- 
ancB, should not be the first consideration of an individual 
coming to Christ* Hovfever, once the MMB is "transformed," and 
the heart changed, and givexi to Christ, then it is consistant, 
and there can be great advantage in the Christian signifying to 
those about him, by his manner of dress, that he has changed 
his allegiance and" service, from that of an earthy and worldly 
society to the fellowship of saints in Christ; v&ich is the 
Ch^orch^ If there were no visible body of Christ, then this 
argument vToiild be without meaning; but when we truly understand 
our relationshrp/Christ and one another, and the vast superior- 
ity of its heavenly nature over that of the world and its inter- 
ests, then who would not want to signify their change of fello-;^ 
ship and affections? VJhy should a Christian vra,nt to appear in 
the form and fashion of the social and political system that 
crucified their Lord? 

Romans 12:2 says, ". ,. • and be not conformed to this world*" 
Another modern translation of tiiis, says, "Do not conform to 
the fashion of this world," The Apostle Paul, I Tim. 2:9, and 
Peter, I Peter 3:1, enjoins Christian women to dress modestly, 
and not adorn their bodies with expensive and lavish clothing, 
and fashionable hair styles or by the wearing of jevrelry; all 
of which is inspired by pride and vanity, and promotes lust and 
bodily appeal. But they are told to let their adorning be the 
inward character, which is of highest value to God— and is even 
so to men who know and appreciate true values. 

The traditional "order"' of the Brethren Church is intended 
to meet these Scriptural requirements for christian apparel, 
and, if observed in its true spirit, will do so. This "order" 
is now more commonly called "the uniform;" but it is not fully 
a uniform, as it has, and always has had, considerable variation 
in the different parts of the brotherhood, and with various in- 
dividuals. But a "Tiniform" allows of no variations. . Ua^ny 
persons of middle age, and older, can remember a genera.tion or 


iDore in the past, when the terms "the order" and "plain clothes" 
were used, almost entirely, instead of the now comparatively 
new term "uniform*" This change of emphasis from "plain cloth- 
es" to "uniform" may not be the most Scriptural, as it is poss- 
ible thereby to vrear the "uniform"^ but in various ways, hy 
buying costly materials, and fashionable weaves and colors, and 
fitting them to display and adorn the body, to ignore and viol- 
ate the very spirit of the apostolic instructions regarding 
christian apparel; and thereby bring disrespect and reproach 
upon an "order" which had reasonable and Biblical grounds for 
its adoption. 

The people of the world are not opposed to the wearing of 
uniforms; and its idea and purpose is not strange to them. It 
may be that there is more wearing of uniforms now than at any 
other time in history. The armed forces of the nation has its 
various uniforms for its various branches. There are police, 
and railroad men's uniforms; boy scout, and chior, and band 
uniforms. Some lodges have colorful and lavish uniforms for 
their variovis orders. There are also other religious uniforms, 
such as the Salvation Army, and Roman Catholic Church Orders, 
ilso many commercial firms require their employees to wear a 
uniform-. The purpose of all this is clear: It is a SIGN to 
all Trtio see it that they are not alone, but belong to a company, 
fellowship, or partnership with others in vjhat they believe to 
be a wort hy cau s e , or ent e rpri s e , and s hows who ho 1 d s pr i o rit y 
over their services. 

So it is with our "order" or "unifo3rm". It is intended as 
a sign that we are not alone in our service, but belong to a 
body or fellowship which we understand and profess to be the 
Body,, or Church of Christ— a most -worthy cause indeed. And at 
the same time we signify a SEPARATION from the sinful and cor*- 
rupt world system and its practices. It is also a sign that 
we consider ourselves a part of an HISTORICAL CHURCH which 
embraced these same high Christian principles, and stiff ered and 
sacrificed for them* 

But, as stated before, this "non-conformity" cannot have any 
value for its o-vm sake; in itself it is wholly negative. And 
mthout the positive attribute of TRANSFORJ^ATION, and conformity 
to Christ, it would be mthout virtue. Here is vfhere the danger 
rests in the thinking of any person vfho may look upon the out- 
ward forms only as the full witness of Christian discipleship. 
Non-conformity must be a RESULT of being conformed to Christ, 
And separation from the world mast be a RESULT of being joined 
to the body of Christ — even as in the marriage state. 

In conclusion, therefore, we believe that the "order" or "un- 
iform" of the Brethren Church, in its true meaning and purpose 
cannot be worn as a"saorifice" or unwillingly, but is a radical 
step in the affirmative to signify to all who see us that a def- 
inite decision has been made to sever our relationship with the 
world, and service to its vanities and sins, and conform to 
Christ and his service in the Church, It cannot be the proof, 
but is definitely a SIGN that we are Christians. 

Let us therefore be ever mindful of that ^^rfiich we SIGNIFY, 
and endeavor to always be true disciples of Jesus. — D,F,W. 


By David A. SkLles 

That our Lord will make a second advent and coining 
into this world is an outstanding event often refered 
to throughout the Mew Testament Scripture, This in 
many ways different from how he first came as a sinless 
babe to offer to the world a release from its ruined 
ahd sin defiled state. But he will come as a mighty 
conquerer, a gi^acious deliverer^ as also in terrible 
judgment upon those who reject the offer of his first 

It is- evident and can be clearly seen in Divine 
xtevelation that in God's Great Plan all evil must fin- 
ally be subdued, and perfect righteousness be estab- 
lished and prevail. That the ingenuity and wisdom of 
mankind is utterly pox-c^erless to extricate themselves 
from the calairatous condition of the world today, and 
which could even be much worse in the not too distant 
future is also clear and beyond dispute, and proves 
that only the Almdghty can bring deliverance in the 
end. And this is the hope and comfort of the saint 
and child of God, 

How vivid to us who have lived the alloted time of 
life are the many and swift changing conditions of our 
time, though comparatively so short a space. And can 
we not see the buds that tell us ^'Summer is nigh," 

I would not want to assuir.e that we can know the 
year or even the decade, in which Jesus will come, yet 
it is a fact that the only definite time stated in 
scrip tiire that no one, not even the Son is not to know 
is the day and the hour. Jesus rather reproved the 
Pharisees and Sadducees saying "0 ye hypocrites, ye 
can discern the face of the sky; but can ye not dis- 
cern the signs of the times?" In Luke 21 in telling 
of conditions prior to and near the comang of the 
Lord 5 Jesus says "So likewise ye when ye see these 
things come to pass, know ye that the kingdom of God 
is nigh at hand. 

Among conditions that are to preceed the coming of 
Christ, which will be very much a repitition of condi- 


tions in the days of Noah and Lot will be both pros- 
perity and calamity^ both fullness of bread and famine 
or want^ Planting^ Building, Buying, Selling, Marrying 
and giving in marriage. Distress of nations with their 
perplexing problems. And do we not have this? Are not 
men fearing the awfxil tragedy and desperation that the 
new weapons of another world war may bring. Think of 
the now tense and grave opposition between the two 
great world powers, so called East and West. Largely 
centering on the Mddle East, which evidently will 
finally terminate in the battle of Armageddon. At 
which time we believe the Lord will come with ten tho- 
usand of his saints in judgment upon all the ungodly. 
Or as the prophet Zachariah declares Ch lU-5. '^And 
the Lord my God shall come and all the saints with 

In Rev li|-lU to end of Ch, we read of two sickles, 
which we believe represents the harvest of the earth, 
first the righteous then the unrighteous. While this 
seems to indicate two actions, they could be in rapid 
succession. The modern and popular belief that the 
church will be far removed, perhaps three and a half 
years from the trying times of the latter days has not 
been proven to the satisfaction of the writer. But 
that the righteous will escape the judgment of the 
wicked as did Noah and Lot is perfectly clear. Here 
are the comforting words of Luke 21-36, "Watcfe ye 
therefore, and pray always that ye may be accounted 
x-jorthy to escape all these things that shall come to 
pass, and to stand before' the Son of Man. This word 
"escape'* does not necessarily imply being "far remov- 
ed" from the trials* According to St, John 8-59^ 
Jesus was very close to danger when they took up ston- 
es to cast at him, but he escaped. After Pauls con- 
version at Damascus and his preaching Jesus to the 
people, some Jews became incensed at him and they de- 
termined to kill him, and so being in the very midst 
of danger the disciples let him down by the wall in a 
basket and he escaped . The innumerable white robed 
ones of Rev 7^ must have been xvlthin the bounds of 
great trials, and danger for it is said of them "These 


Are they which came out oX great tribulation, " and 
they did escape ^ And who can fathom the magnitude of 
their glory as told in verse 15 to end of Ch, 

How precious 'the promise and assurance in 1st Cor, 
10-13, to the child of God '»God is faithful, who will 
not suffer you to' be tempted above that ye are able^ 
but will with the temptation also make a way to es cape ♦ 

As Jesus took his flight from the Mount of Olives, 
and the longing eyes of the Apostles, so in the great 
Day of the Lord he will come again as he went and 
stand on Mt, Olivet which then will cleave asunder. 
And as the prophet Zechariaii declares Ch lU-8,9^ "And 
it shall be in that day that living waters shall go 
out from Jerusalem, half of them towai'd the former sea, 
and half of them toward the hinder sea: in summer and 
winter shall it be^ And the Lord shall be king over 
all the eai'th: in that day shall there be one 'Lord and 
his name one* " 

So as we are apparently upon the threshold of that 
day let us bear in mind that the matter of chief im- 
port is not so much the day or hour, as it is that of 
being ready , being clothed with the robe of righteous- 
ness,, and observing the words of Jesus, hark 13-37« 
"And what I say unto you I say unto all Watch," May 
we wa'tch and wait,-— Rossville, Indiana, 

By J, I. Cover, 

The Descending Power that came to earth, from 
heaven land where spirits dwell; at Pentecostal joyful 
hour, began to show his mighty power; began to inspire 
both age and youth, began the happy words to tell. Be- 
gan to show the Spirit birth; began to show the Spirit 
of Ituth. 

Oh Happy children of light and day; bedewed with 
blessings from above; showing by service word and will, 
the Spirit of Truth in them still. The heavenly light 

on earth to glow, by manifesting perfect love; walk- 
ing" upon the narrow way; where peaceful waters gently 


The Spirit of Iruth^ that power divine, upholds and 
stays J truth cannot fall: falsehood recedes before the 
lights the men of God stand for the righti As hosts be- 
held the pillar of firej truth leads us on, by the 
Spirits call^ though storms arise and tempests whine 5 
God satisfies the souls desire, Gods word is truth 
our Saviour said. No lie is of the truth; he tells of 
Satans lie in Eden»s shade, to our forepsrents unafra- 
id; but when they sinning strayed away 3 and innocense 
so cheaply sells; x-irhat fear was there as hope lay-dead? 
and hcWj and when to weep and pray] The girdle of truth 
sustains and gives, in toils and labors of the way; 
Without the truth to carry on^ in darkest hour before 
the dawn; Oh where is the way and where is the life, 
to bless the children of the day?- the threefold virtue 
Jesus lives 3 and gives to free from sin and strife, 

Pilate said to Jesus "what is truth?" Ah they are 
lost who do not knowi; they wander in the ways of sin, 
and do not know of peace within. The Spirit of Truth 
can freely give, and point the way that we should go; 
easing the path of age and youth; Showing the way that 
we should live. 

Tlie Spirit of Truth God glorifies; and he will show 
of things to come; of things of past and things that 
are; the road ascending star by star^ and of our duty 
along the way; and tells of our eternal home; to labor 
on to gain the prize, and warns lest we should go as- 

The Spirit of Truth heard Jesus speak, he told the 
truth that all might hear, and planted in the hearts 
of men^ as written with an iron pen; or leaden forever 
in the rock; the message sounded loud and clear, so 
men began to search and seek, and at the door began to 

The truth of God is a treasure rare^ that we can 
buy^ but should not sell: to sell the truth, exchange 
the soul for untruth though the world control; for in 
this way many souls are lost; start on the downward 
road to hell; destruction's road may we beware, and 
now begin to count the cost. 

Truth growing implanted in the mind, in surging life 


protects the soul^ spirit and body safe from ill; And 
Jesus whispers "peace be still,'' safely keeping on the 
solid rock, though lightenings flash, and thunders 
roll: for God is loving good and kind, and proves and 
guards his little flock. 

Truth brightly shines in cloudless daylight; a star 
to guide in darkest shade; light to my path, lamp to 
my feet; as honeycomb thy word is sweet; warning that 
dangers beset the road; whispers to us ''be not afraid;" 
helping to stand firm for the right; lightens for us 
our heavy load. 

As digging away the stones and sand, we come upon 
the solid rock; truth is a firm foundation strong, to 
build upon, life's journey long; as the building growing 
day by day, will stand the tempest storm and shock; 
secure by God>s all powerful hand; when in earth cell 
our bodies lay. 

The Spirit of Truth brings to our mind the precious 
truths that Jesus told: in hour of need comes to the 
aid of those on him whose heart is stayed; ever present 
help in time of need, and with us as we. growing old, 
begin to leave our sins behind; and on the truth more 
freely feed. Though heaven and earth shall pass away, 
God's truth forever shall remain; and shine bright 
through eternal day; the light, the truth the living 
way; the spirit of Truth shall witness there, his help- 
ing hand that life to gain; has been on earth our power- 
ful stay; when we at last his glory share, then why 
should we bypass his true T'\rord; for Satan's lies can- 
not avail; to build upon the sinking sand; refuse sal- 
vations helping hand; the Spii^it of Truth would turn 
away, when life on earth begins to fail; soon to appear 
before the Lord; soon for his mercy loudly pray. Till 
starry x^rorlds dissolving perish; and pass away a flam- 
ing scroll; precious Lord of age and youth uphold and 
guide us by thy truth; that we not loseing or despair, 
when that great-day decides the soul, help us that, 
thy life we cherish, and keep us in thy loving care. 

1^'Jhen the new Heaven, and lovely Earth shines light- 
ed by the Lamb once slain; and saints and angels join 
in praise, in that eternal day of days; the Spirit of 


Truth enthroned and bright^ there by the golden lake 
like plains that glorious book of truth and worth will 
shine with an increasing light » 

-II60 Star Route, Sonora, Calif « 
Next; The Reprover 

By M«E. Garber 

With a deep sense of humility, the writer will en- 
deavor to call attention to that most wonderful sight 
that the human eye has ever been permitted to see. 

It may be truthfully said that we are prone to be- 
come dulled to those things which we can see at will* 
They sink to the level of the common -place and we do 
thereby miss the elevating force of inspiration. 

As hUiTian beings move along in the automaton of life, 
there is not much doubt that a great many are not in- 
terested enough to look up into the starry heavens 
when visibility is good and receive some rare inspir- 
ation from, this wonderful display of the Glory of the 

The heavens are a challenge to the mind when we 
look up to them as being the highest thing visible to 
us, >Jhen we look up into the heavens and wonder, we 
have just about reached the limit of our ability. 

The best observance of the Glory of the Heavens 
occurs during some of those far below zero nights when 
the air, clear and pure, draws aside the curtain, so 
to speak, and we are permitted to see this great scene 
when it is at its very best. On the ordinary clear 
night, we- can see but a small fraction of the stars 
which live in a home so far away; but on these rare 
and wonderful nights, nature seems to be in a happy 
mood and is willing to present to our view and for our 
pleasuT'e and inspiration, this sight which is unequall- 
ed for mortals. 

On these precious nights, when seemingly every star 
in the heavens comes forth in its brightest array, 
they seem to be so close together as to represent a 


closely knit family. On this grand night, the Glory 
of the Heavens is at its zenith and its shimmering 
lustre is so wonderful that every mortal should be • 
enthralled and made to think of the Creator of all 

This great dramatic scene impels the thought of a 
queen on her throne and as having many stars in her 
crown, and as one whose beauty never fades, and whose 
srfiile never fails. On this grandiose night, the hea- 
vens above are displaying the highest expression of 
beauty, harmony and grandeur that ever becomes the 
privilege of mortals to behold, 
, These are the nights when the sleigh bells ring 


These are the nights when the sweetheart is nearer. 

These are the nights when life is made dearer 

By the bea.uty of the stars. 

These are the nights v/hen life seems precious to 
those people with a rndnd which has a chord of hsjr^mony 
and a breath of reciprocation. 

This pictur^e is appreciated by each one in exact 
proportion to his frame of mind. The frarae of mind 
surrounds the picture, and the picture must not be too 
big for the fraiae, and so it follows as a natural law 
that the pictiu^e will not be any bigger than that 
which the frame can contain. 

In looking at the twinkling, starry heavens, the 
observer must cooperate x-^rith this fine display of 
natui^e by letting the mind loose to roam at will in 
the home of the stars. 

The home of the stars, up there so high. 
Does need no candle to light the sky 
For it is like a chandelier ■ , 

That sheds its radiance far and near» 

This diaiDond-sttLdded, hearenly vault 

Is a masterpiece where there is no fault. 

-^d why should mortals eyer cease 

To look on high where there is peace? 

On these rare nights with sky ablaze 
The stars peep down with t^dnkling ways. 
Same as they did in the newborn world 
"When the glory of God was first uaafurled. 


As we vievr this rare and wonderftil scene 
^Ihen the stars look doTrjn mth shiixmer and sheen 
-&nd the nand is free from taint of mean. 
We think of those stars and then we see 
Their twinkling glory which shoiild not be 
Eternally lost to you and me. 

Avi?ay up there in inLdnight's blue 
Great wonders lie, and I wish one knew 
How to raise the curtain and bring to view 
Their great design and secrets too. 

The Heavens are a grand display 
Of Supremacy's power in fine array, 
With a panorama that does excel 
JO-l those around the place we dwells 

The home of the stars, with jeweled crown, 

Does send a twinlcli ng message down 

So 7fe can know we have a friend 

In the distant sky where our sight does end. 

• . . The home of the stars displays mjore glory 
Than Solomon's temple of ancient story, 
For this hom.e serene will never fail 
Like the Golden Temple behind the vailo 

— Dayton, Ohio. 


Running through the Bible are two distinct modes of 
representation of our salvation. They seem at variance 
x^ith each other. According to the one^ the plan of sal- 
vation is represented as simple. Believe, .and be saved. 
Touchy healed. Look^ and be made whole. 

According to the other ^ salvation is represented to be 
be very difficult. Jesus declares^ '^Enter ye in at the 
strait gate" (i4att, 7:13). Paxil warns: **Fight the good 
fight of faith, lay hold on eternal life, , ." (I Tim, 
6:12), Peter declares: "And if the righteous scarcely 
be saved, where shall the ungodly and the sinner appeal^* 
(I Pet. U:18). 

Both of these representations are aspects of the 
same truth. They refer to difficult conditions. Sal- 
vation IS simple and direct. It is efficient to accom- 
plish what the sinner needs. It is for the purpose of 
making clear that the whole work of meriting salvation 
has been done for us. To accept the righteousness God 
has provided, we have nothing to do but to trust what 


Christ has done for us* 

This solemn truth has reference to the perfection of 
God's grace. So far as Christ is concerned, it is a 
pure work which* he* has done^ The same, however, cannot 
be said of us. The human heart is not pm*e. It is one 
thing to bring our hearts to a simple, constant, and 
entire reliance on Christ, and another afterward to ab- 
stain from grieving and resisting the Holy Spirit, As 
a matter of fact^ the experience of believers is in 
accordance with the Scriptures, that it is hard to be 

The Bible states expressly that no drunkard, no un- 
clean person, no covetous man, no one who loves the 
creature more than the Creator, no one that persistant- 
ly forges lies^ no carnally minded person, no one who 
is'not converted as a little child can enter the king- 
dom of God, To these and other forms of destructive 
evil we specially must add that by x-diich we are often 
sorely tempted and under which so many fall, such as 
the corruption of our own nature, the allurements of 
the world, the influence of evil companions, and the 
seduction of God-defying habits. 

Do you think it possible to overcome siich formidable 
enemies without effort? VJhy is it that so large a per- 
centage of those who receive the "simple" Gosple fail 
to go all the way with it? Wcij are so many professed 
Christians on the socalled "inactive list," \4hj is 
backsliding so popular? Way do so many church members 
live irresponsibly, as if they had a free pass to hea- 
ven and nothing else mattered? Can it be well with the 
soul of a religious ingrate? Can we ^call those people 
saved vrho so live as if they cared little why 'Jesus died? 

¥e see, indeed, that there is just .reason why the 
Savioiir - and His apostles warned against; neglect of the 
Christian ethic..- The New Testament makes salvation 
SIMPLE, but in no place .does it make it EASY. We are 
to "strive" to enter, to "win" the race., to "fight the 
good fight of faith, " knowing that many who seek shall 
not enter. . 

¥e have entertained light views of sinj consequently 

THE PILGRn^i 63 

we have shallow views of salvation. We superficially 
coiofer salvation upon sinners, at their request, and 
later wonder i^^jhat has become of them. We never stop 
to think of the tragedy vie thus enact. Instead of di- 
vine sons, we get proselytes j converts who are like 
Ephraim's cake, half-baked and soon to sour* God for- 
bid that we should repeat the tragedy of the Pharisees^ 
who compassed sea and land to make one proselyte, and 
when he was made, they made him twofold more a child 
of hell. Matt. 23:1^. 

Simple but deep, wonderful but realistic, merciful 
but holy, that is salvation. Lay it to your heart, 
then, that salvation is a difficult work, lou do not 
float into heaven. There are no ''flowery beds of ease'* 
in the true Christianas life. If Paul be true, a Chris- 
tian is a '^living sacrifice, holy, acceptable unto God" 
(Rom, 12:1), That is a standard to be attained. It is 
part of our salvation. It is more: it is Christian 

We shall never attain to this standard apart from 
the faithful use of the means through which moral and 
spiritual strength flows into our souls. Secret, per- 
sonal prayer, together with communion in prayer with 
God^s people 3 obedience to the- Word of God as acquired 
through reading the Scriptures; assembling with cobeli- 
evers in the house of God for corporate worship in the 
realising of \he churchj these are a few obvious requi- 
rements , 

But there needs to be added the setting of moral 
standards which conscience requires in sincere duty to 
God and man. These are essential to watchfulness 
against sin, to overcoming temptation— "a double mind- 
ed man is unstable in all his ways" (James 1:8)— to 
standing amidst seductive company— "Evil comjriunications 
corrupt good manners. Awake to righteousness, and sin 
not" (I Cor. 15:33,3U). 

Lest this be regarded as too negative, let it be 
clear that moral victory is always a successful nega- 
tion of an evil purpose. CHRISTIAN CHARACTER IS BUILT 
ON RIGHT DECISIONS. And a decision for God is always a 
negation to the world, the flesh, and the devil. 


Perfection is inherent completeness^ which only God 
has. There is nothing in God Himself which He needs 
to deny, Were we perfect^ we would not have that x-^riLth- 
in us vdiich we MUST deny. Therefore moral purpose is 
essential to Christian character. In the Bible, the 
ethic is never separated from the evangel, but is al- 
ways part of it. 

In this Christian attitude attitude there is no need 
for despondency. No one feels Christ so near as those 
who cheerfully suffer for him, even unto death. Christ- 
ian reality is inherent in martyrdom. "The Christians 
who will live best are those who knovf best how to die. 
That has always been true. The way of peace is the 
place of risk. The joy of the Lord is felt when we 
take up the cross, OiJir business is to be redeemed and 
to redeem. We are the body of Christ. We should never 
be ashamed of the marks of the cress. By them God will 
know us as His beloved sons. 

Let us then read over the portals of 19^7^ "Holiness 
unto the Lord."— John W. Bradbury in THE MATGIIi^i/iN ESi- 
Ai'iliffirc. Selected from Jan. 1, Gospel Herald. 


We THE OLD BRETHREN of Indiana have unitedly agreed, 
the Lord willing, to hold a comiiiunion on April 6th, at 
our church house two and one half miles southwest of 
Wakarusa; to which a hearty invitation is extended to 
all of like precious faith to come and be with us— 
especially the ministry.— Daniel V. Skiles, 


On the outside of the mailing envelope you will find 
the date your subscription expires. For your conven- 
ience a self addressed envelope and renewal form is 
inclosed when your renewal is due. There has been a 
very lively response in renewals for Ipi;?^ for which 
we say Thank you. A few, however, perhaps through 
oversight, who we feel sure will want to continue re- 
ceiving the Pilgrim, have failed as yet to renew. 
This notice is offered, therefore, not as a demand, 
but as a reminder. — Editor, 




By rani el Musser, 1854. (continued) 

Government is -bound together by mutual interests, and is est- 
ablished for the good of the comnunity; on the ground of mutual 
benefits, and mutually to bear the burdens attending its support • 
For any one to seek to influence or control the authoritie.s or 
la^fs for their advanta^^e, or claim the protection of the power, 
and then refuse to bear their proportion of the burden of de- 
fending the povrer, is inconsistent and dishonest* Strangers 
have no right to come into a country unless the authorities 
permit them. Neither mil they allow them to do so, unless it 
is their interest they should do so. If they permit or invite 
them to do so, they yet have no rights but what are given them, 
till they renounce their allegiance to their native land, and 
swear fealty to the land of their adoption, Now they not only 
obtain rights, but are also under all the obligations of native 

No g o ve r iiment c an exi s t mt ho ut t he s vro r d , . and o o c a s i o nail y 
having war; and the idea of having government vd.thout it is an 
absurdity. Therefore, if we will not use the sword, we must 
separate ourselves from the kingdom of this world, othermse 
we are inconsistent, and liable to censure and suspicion. 
Foreigners who would claim exemption from military duty, and 
would yet criticise the acts of those in authority, seek to con- 
trol elections, shape the laws of the country or influence the 
policy of the government and nation, vfould be looked upom with 
a great deal of suspicion. 

True non-resistants do not censure the present Chief Magis- 
trate for the policy he has adopted, or the measures he is en- 
deavoring to carry out. It may be the very best for the coun- 
try he covld have done. Neither have they any right to censure 
his r.redecessor* Neither of them claim, to be infallible in 
judgment, and it is fair to presume they both acted from hon- 
est con-\,dctions. The Lord himself says, he "rules in the king- 
doms of m.en, and gives them to whomsoever he vail," and Solomon 
says, "Every way of a man is right in his own eyes; but the Lord 
pondereth the hearts. The king^s heart is in the hands of the 
Lord, as the rivers of vfater; he turnet it vrhithersoever he 
Yri.ll,". If nations are just, upright and faithful to the law 
on which goverimient if founded, God I'^d.ll also give them wise 
and prudent rulers, and they mil enjoy peace and prosperity. 
But if they become proud, arrogant, unjust and unfaithful, God 
also has ways to reach them, with the rod of affliction and ven- 
geance* Our nation in time past has been signally favored and 
-blessed. It has grown and prospered, almost beyond precedent. 
It was called a Christian nation, and boasted of the number 
and splendor of its churches; but where was the spirit of Christ? 
There was little of the contrite heart and humble spirit, vath 
which the Lord delighteth to dwell; or the trembling at God's 
Word, to which He will look. But there was in the heart of man 
much of that spirit which made Nebuchadnezzar say, "is not this 
great Babylon, which I have built for the house of the kingdom," 


King Nebucliadnezzar was visited mth an a-wfxil judgment from' 
God, to make him "know that the Most High ruleth in the kingdom 
of men, and giveth it to whomsoerer he vri.ll," The king was war- 
ned of God, and advised to break off his sins, do righteousness 
and shovf mercy to the poor, and it might tend to the lengthening 
of his tranquillity, ivkst we not admit that our nation has long 
been 'vrarned? Has not the threatening rod long been held out 
over us? But > we may say, no nian regarded. True, days of fast- 
ing and prayer were appointed and observed; but were they such 
fasts as the Lord chooses? Did any break off their sins, and 
work righteousness? They acknowledged mth their mouth that 
they are sinners, but in their hearts they continued in pride, 
folly and wantonness, and all unrighteousness, as they did be-- 
fore« Let no one therefore look to the powers as being the 
cause, or to bring the end of this calamitous v/ar; but every 
one look to his own heart, break off his sins and do rightious— 
ness, and there will assuredly be a lengthening of tranquillity 
where it yet exists, and a speedy return to it where it has 
been lost, 

\%enever there is war, one party must bo on the side of in- 
justice and vo^ong. Both may, but one mxst be. This must be 
the case in our present civil war; yet we must all believe that 
very great niimbers, even on the unjust side, honestly and sin- 
cerely believe that their cause is just. Great numbers of men, 
vrith the highest order of intellect, and enjoying favorable 
opportunities for forming correct conclusions, after giving the 
subject in dispute their most careful attention for years, have 
arrived at very different and opposite conclusions, in regard 
to the side which is right and just. It is fair to presume 
that numbers on either side are honest in the vievjs they hold. 
The judgment of the most able men is liable to be influenced 
more or less by their interests, and all are by their surround- 
ings. We of the North mostly think the northern cause is just; 
perhaps if we were in the South, under different circumstances, 
we would think differently. One of these parties must be wi^ong, 
and if men of good mdnds, and well-informed, do thus err in 
their judgm.ent, how is the mass, who ai^e less favored with 
naturalgifts, and are less intelligent, to be expected to judge 
correctly, in such intricate and complicated affairs. 

There are then here hundreds of thousands of men, on either 
side, arrayed in deadly strife against each other, the mass of 
vjhom do not know that they are fighting in an unjust cause* The 
one paii;y must be, and the majority are ignorantly slaying their 
fellow-creatures, who are contending for right and justice* 
This is truly lamentable, yet in all wars it is unavoidable* 
Let any candid mind ask itself whether it is possible that God 
could place his children in a situation where it would become 
their duty to kill, or try to kill his brother or f ello-w^cres^- 
ture, who is fighting for justice and right. The first and 
highest interest of a child of God is in Heaven, about which 
their minds are most engaged, and it is not to be expected that 
they should be able to form correct conclusions about the com- 
plex affairs of state, or the intricacies of international law* 
There may certain facts come to their knowledge, and from those 



they rcay make conclusions of what is right and wrong; but when 
they know that there may be circumstances connected with the 
case, of which they are ignorant, they do not pretend to be 
competent to form conclusions upon which they can rely for truth. 
Some of our opponents admit that it is wrong to fight in an un- 
just cause. But how are we to know certainly that our cause is 
just, so that we might not be found to fight against God. Look 
at those of every denomination who' take up arms in self-defence. 
There is brother arrayed against brother; no doubt each thinks 
he. is right; and even in the North, amongst our own neighbors, 
we find one brother denouncing the other as disloyal, and using 
the most vile epithets that language can invent, to make each 
other odious and hateful. This is unavoidable under the doct- 
rine they advocate, and must ever be the case* But God has so 
provided for his children, that, whether North of South, or ixnder 
T?hatever external influence thay are placed, their dut^/ is plain# 
They are called, or chosen out of the world; their duty is to 
suffer wrong, rather than to resist evil; and so they are not 
perplexed or harassed about political questions « There is no 
impediment in the way of union and harmony between them, and 
nothing to hinder the xrorld from seeing the love that exists 
between them,, Christ tells his disciples very frequently that 
they shall love one another, and that the world shall know them 
by the love they have for one another. Peter says tney have 
piTrified their souls unto UNFEIGNSD love of the brethren, and 
charges them to^ love one another vdth a PTOE HEilRT, FI1IRVI2^]TLY. 
John saj^s, "Beloved, let us love one another;" and he says, 
'*^¥e shall love, not in vrord, but in deed and in truth." Now, 
is it reasonable that God should impose such a duty upon us as 
to fi,t^ht, maim and kill our brother? We can not get over this. 
The doctrine mil place us in this position. But take the true 
non-resistant' doctrine, and see how beautifully it harmonizes 
with the Gospel teaching, and how free and untrarnnelled it leaves 
us. It ever leaves the -tmy open, and the poorest, most illit- 
erate, or least-informed disciple of Jesus has a sure and \meriw 
ing guide, in the most diffioutt and intricate questions of state 
which can arise. They are commanded to submit to every ordi- 
nance of man, for the Lord's sake; to obey magistrates, not 
speak eTnll of dignities, paytribute, custom and honor to vfhom 
it is due; fear God and honor the king, and give to Caesar the 
things that are Caesar' s> but to God the things that are God*s. 

NOTICE:- The above treatise, by Daniel Iv^asser, mil continue 
thru the July number; making four more instalments yet to be 
published.— Editor. 


He who lives without prayer, he who lives with little prayer, 
he who seldom reads the Word, he who seldom looks up to heaven 
for a fresh influence from on high — he will be the man whose 
heart will become dry and barren. But he who calls in secret on 
his God, who spends rrriich time in holy retirement, who delights 
to meditate on the words of the Most High, whose soul is given 
to Christ — such a man must have an overflovdng heart: And as 
his heart is so will he be. — S elect ed» 



(concluded from February) 

Upon these God-fearing^ conscientious people fell 
the full power of church and state. Their sufferings 
were awful. The flaming torch of persecution nightly 
lighted the valLey of the Rhine for a hundred miles. 
The agonized prayers of biirning saints were heard on 
every side. Sturdy^ devout^ God-strengthened men and 
, women these, who heroically suffered and died for the 
religion they loved. There were no cowards in the pro- 
cession that marched through the howling mobs to the 

All these dissenters vjere called Anabaptists. In 
England they were called Quakers. These Anabaptists 
were broken into many sects, depending largely upon 
their interpretation of the Scriptures and their remove 
from Ecclesiasticism and civic control. The Taufers 
(Tunkers) were among the latest sects to arise. The 
leaders of this movement were already Protestant in 
- faith and confession. They knew all the sects already 
organized, but found in none the sum of doctrines their 
study of the Bible compelled them to believe. They 
created a new denomination because they found nowhere 
a body of believers fully living the Christ life. 
VJhen they separated from prevailing creeds they were 
no doubt tempted to go the extreme of denying all or- 
ganizied functions. Had they done so they would have 
. found themselves a part of that great religion-in-life 
movement known as PIETISM, ■ that swept the Palatine 
and drew into its ranks the most remarkable aggrega- 
tion of religious zealots produced in modern times, 

. . • It may be well to consider briefly the Piet- 
istic groups in Germany at this time. They were all 
dissenters. They denied all creeds and opposed all 
congregational activity, teaching that religion is a 
life, and that it is shown only by the life of the in- 
dividual, that all external forms and ceremonies are 
extraneous and useless, and even sinful. 


The only really accurate account of them is in Latin 
of Gerard Croese was published in Amsterdam in I696, 
It was, therefore, at the founding of the German Bap- 
tist Brethren at Schwarzenau in I708 a new and aut- 
hentic work* It deals with the Quakers, their relation 
to the Pietists, and analyzes the Pietists into three 
distinct classes: 

"?breover there vrere in Gi-^Ri.aiiTYjas it were, three sorts of 
Pietists: (1) One consists of those who sought, and pressed no- 
thing else, but sincore Religion and true Piety: and the great- 
est part of these are of the learned and better sort of men 
through Saxony and all Gerjxiany, 

"Another sort of them cried that the church is much corrupted. 
They loved Piety; but they were such as on the other hand stag- 
ger not a little in the Faith and True Religion, and these some 
are coianonly less moderate and more violent in celebrating their 
assemblies, etc. 

"The third sort of them may be called BEHhilSTS or TSUTOHISTS. 
These call back, as it were, JACOB BEEIvAN', the shoemaker of 

Garlingen in Silesia, from the dead. They advocated the opin- 
ions of Boehme (or Behman) and denounced the errors that had 
been falsely laid upon him, and ascribed to him; yea, aM hor- 
rid and hellish blasphemy, and exalted his opinions as worthy 
of all esteem and glory." 

The Anabaptists of i4unster were an offshoot of the 
second and third classes as outlined by Croese. They 
were given to the wildest excesses. Their leaders 
were illiterate and fanatical. They at various times 
advocated such doctrines as the following: 

(a) Man can unquestionably earn salvation by virtu- 
ous conduct and by his o\m efforts. Christ is rather 
our father and teacher than our redeemer, 

(b) This was soon followed ^oj the declaration of 
Hans Denk, '»God is lovej--love supremely exemplified 
in Jesus of Nazareth^ Jesus never stximbled^ never lost 
UNITI. He is the forerxinner of all the saved, hence 
all must be saved by Jesus." 

(c) Ludwig Hatzer denied the divinity of Christ. 
His records were burned by Ambrosius Blawrer. 

(d) Hans Kautz of Bockenheim taught that Jesus is 
our Savior inasmuch as he left footprints in which we 
may tread and attain unto salvation. "Whoever taught 
more than this, he declared^ made Jesus an idol. 


The followers of these men were poor people who re- 
jected all worship, lived in solitary places in groupes 
and were called the Gardener Brethren, To them Christ 
was a teacher of Christian life but not the fulfiller 
of the law. Many of them were burned because they 
would not recant. If they did recant they were behead- 
ed and their bodies were burned. A beautiful girl of 
sixteen refused to recant. The executioner took her 
to a place where horses were watered^ drowned her and 
then burned her body. . , 

They differed greatly an conduct and practice. Some 
regarded infant baptism as useless | others, as an abom- 
ination. Some demanded a community of goods j others, 
the duty of mutual help 3 some segregated and held it 
unchristian to keep the Sabbath^ others declared it 
culpable to follow after singularities. Some refused 
to take the oath or bear arms, holding the oath to be 
sinful and forbidden and the taking of life imder any 
circumstances sinful. This brought upon them the stern 
opposition of the state, espicially in such cities as 
Strasburg where once a year the citisens, the sole de- 
fence of the city, bound themselves by an oath of alleg- 
iance on the annual swearing day. Still others were 
daft on the marriage question, like the tanner, Claus 
Frei, who held that the only valid marriage was a 
m^arriage in the spirit. He left his lawful wife and 
traveled with another woman whom he called his "only 
spiritual wedded sister." 

They became intoxicated with license of speech and 
traversed Germany as wandering apostles, living a 
whitherless and purposeless life. lAlhen they met they 
saluted with the words, "The peace of the Lord be with 
you," to which the answer was, "We have the same peace." 
Among these fanatics was the leader of the insurrection 
at Munster in l53i+j Bernhard Rottman, He undertook to 
reform the administration of the Holy Sacrament, 

"He broke white bread into a large -wide dish; poured mne 
thereon; and, after he had spoken the words of the Lord at the 
Last Supper, he told those who desired the Sacrament to take 
and eat. Hence he was called STTJTEM BERNHARD, for white bread 
is called stmten in their tongue," 

Enough has been cited to prove that Pietism, as 


Gerard Groese^ a contemporary^ \inderstooci it had few 
of the elements that the founders of the chiorch of the 
German Baptist Brethren accepted. The better element 
in the Pietistic movement, Croese*s first class, did 
have some of the doctrines of the Brethren, But they 
had also many things which Alexander Mack could not 
accept. Prominent among the Pietists who occupied a 
somewhat moderate ground were Philip Jacob Spencer j 
Johann Heinrich Horbius, his brother-in-law j Ernst 
Christoph Hochmann, who was an intimate friend of Alex- 
ander Mackj August Hermann Francke; Gottfried Arnold; 
Dr, Johann Jacob Fabricius of Helmstatt; Dr. J.I-v\ Peter- 
son^ Johanna von Merlau, the woman of ecstatic visions; 
Jeremias Felbinger, and many others. These dissenters 
were for the most part earnest, moderate, and devout 
X'jithout being foolish. From them the founders of the 
German Baptist Brethjren learned much, and their writing 
were cherished and republished frequently on the press 
of Saur at Germantown and the press of the Ephrata . 
Society, It will be seen that the new. congregation at 
Schwaraenau studied all denominations, knew all shades 
of faith, and then turned from Ecclesiasticism and 
Pietism alike to carve out a new and distinct order of 
faith and practice. They were debtors to all, and 
followers of none, . . — History Of The Brethren, 1899. 


The pines, with their hardy green branches 
Like some beautiful natures we know. 

Have gathered the warmth sjid the sunshine 
To last tlirough the winter and snow. 

From them let us hearken a lesson. 

That whatever be sent from above. 
Yet still we may look up to heaven , , 
With a face full of warmth and of love. 
— Lottie Umbaugh Gripe, 

Mountain View, Mo., I896, Vin. 



The book of Proverbs was mostly m*itteu by Solomon^ 
that king of Israel that asked the Lord for wisdom 
and an xmderstanding heart rather than riches or honor. 
He was granted all these^ but he is especially remem- 
bered by Christians for his wisdom which is demonstrat- 
ed so vividly in this book. 

According to the dictionary^ a proverb is "a shorty 
familiar^ pithy 'ssijlng expressing some well known truth." 
The Proverbs are mostly addressed to "my son" or "my 
children" with the intention of teaching something. 
They deal with many kinds of human experiences. Wisdom 
and understanding are stressed much. The writer warns 
against foolishness, ignorance^ lazjuess^ immorality, 
and all manner of wickedness. In chapter 8 and 9> wis- 
dom is personified and calls to all men to "hear instr- 
uction, and be wise, and refuse it not," Chapter 30, 
^rritten hy Agur, tells of five groups of things^ four 
'things never satisfied, four wonderful things, four 
'things that the earth cannot bear, four things little 
yet wise, and four things which go well. Chapter 31 
contains a wonderful description of a virtuous woman, 
and was written by King Lemuel, supposed by some to be 
another name for Solomon, 

The instruction contained in this book applies to 
us in this Christian age as well as to the people of 
Solomon's time and is well worth time taken in studying 

Supply the missing words in these Proverbs: 

l."The fruit of the' righteous is a tree of life; 
and he that winneth is wise. Pro. 11:30, 

2. " e xaltetn a nation: but sin is a reproach 
to any people." Pro. li4.:3U. 

3. " goeth before destruction, and an hauty 

spirit before a fall. Pro. 16: 18, 

h. In chapter 6, what are the seven things the Lord 

— Leslie Cover 

1160 Star Rt. Sonera, Calif. 


VOL. k APRIL, 1957 NO. U 

''Dearly beloved, I beseech you as strangers and pilgrims, abstain 
from fleshly lusts, which war against the soul." 1 Peter 2: 1 1 


Lord our grateful thanks receive. 

This soleian Easter morrij 
Today within thy childj/en^s hearts 

New life, new hopes are born* 

With joyfnl tongue our anthem glad 

To heaven on high we raise. 
And join angelic voices there 

In telling forth thy praise ^ 

Now crushed the bonds of sin and death 
That he3d the Christ in thrall. 

And lo, he lives, a king in truth, 
A Victor over all. 

As Samson, mighty in the Lord, 

Proud Gaza's gate destroyed. 
So Jesus burst the bars of death. 

And left his prison void. 

give thy hunble people grace 

To rise by faith with theej 
Since thou for them hast vanquished sin. 

So may they conquerors be. 

May thine own life, serene and pure. 
Through all their lives extend; 

Thus shall their steps be firm and sure. 
And faithful to the end, 

^ Selected^ 


THE PILGRIM is a religious magazine published monfhiy by Daniel 
F. Wolf in the interests of the members of The Old Brethren Church. 
Subscription rate: $1.50 per year. Sample copies sent free on request. 
Address: THE PILGRIM, Rt. 3, Box 1378, Modesto, Calif. 


THIS is one of the most glorious and hopeful promis- 
es in all the New Testament, In every place where we 
have opportunity to compare God's ways and plans with 
things and ideas which we have to do with in this life^ 
we find that the Divine mind has out-thought and out- 
planned us^ He has thought of the very things which 
we most desire and most need,* How many individuals 
who come to the later years in life feel fully satis- 
fied vjith their past? If there are any who have such 
a satisfied feeling with themselves^ it will be for 
one of two reasons: Either it is because they have 
become reprobate and are wholly ignorant of true values, 
or it will be an opposite character who has so faith- 
fully submitted to the Divine Will that none of the 
trials and tribulations of this life has ever moved 
them from the hope of the glory of Godc So^ how often 
have we heara people say, "If I could live my life 
over I would do different^" The most that saying 
could mean is that such an individual woiold d esire to 
"do different." We do not know whether we would do 
better or worse if we could have another opportunity. 
The Apostle Paul was not satisfied with his past| he 
cannot refrain from recalling it whenever he would be 
tempted to exult or glory a little, but we have no 
evidence . that Paul. ever desired to go back and try it 
again. ~ But this he says, "Forgetting" the things which 
are behind^ and reaching forth unto that which is be- 
fore..," VJhat was before for Paul? "Behold, I make 
all thihgs NEW.." ALL THINGS. It has become a custom, 
especially in the Christian societies, to try to get 
all new things on Easter Sunday. This idea seems to 
be limited to clothes only. Perhaps some make a great 
effort to have ALL new clothes on Easter. Some will 
have to be satisfied with just a new dress. But here 

•THE PIEGRIM ':- ' ^ yg 

is the difficulty: ALL MEW CLOTHES^ but the same old 
body. Those old aches and .pains are just as tormen- 
ting iinder the new clothes as they were under the old 
ojies. But that is not all: we have to go back to our 
old places, old tasks^ old problems, old troubles; and 
even have to put on old clothes again. So it appears 
that it was hardly worth while; it was a great idea— 
but only an IDEA, 

But God doesn't just have IDEAS; He has WAYS and 

. HEARTS, new MINDS, a new SPIRIT, new CLOTHES, new BODIES, 

.new KOtlES, new JERUSALEM, new HEAVEN, new EARTH. New 
His Holy Name« iMo wonder there are voices in heaven, 

, like the voice of many waters, eroding and saying: 
Therefore, if we are faithful in our calling, we will 
in ,a sense have an opportunity to live our lives over- 
no t exactly to live them over, but a NEW LIFE. God's 
plan for this new existence is revealea in the New 
Testament, He, doesn't begin with the clothes. He be- 
gins with the NEW BIRTH.. "Ye must be born again." 
This is the "first fruits of the Spirit" spoken of in 
Romans 8:23. And the Apostle says, "We ourselves 
groan within ourselves, waiting, for the adoption, to 
wit, the redemption of our body." Thus we see that 
God has already begun the process of making all things 
new. And He has begun it in. US. while we are., yet "groa- 
ning" in this "bondage of corruptionc" 

Each year God gives- us the SIGN of all things new* 
"All nature, dies and lives again. " The young plants 
spring forth and bud and grow; . beautiful flowers come 
forth in rar3 bloom and exciting colors. It gives us 

.hope and vigor and we think of things eternal. But 
after a while they change, and fall away. They lose 
their c^iarm. The IDEAL is slipping away and we must 

■ settle down to the practical, the daily toil of cult- 
ivation and care and then harvest and providing of 
food for temporal bodies which are bound to this earth. 
Each year of our lives we have this great drama un- 
folded and revolved before our eyes. It is God's great 


SIGN of an ultimate reality. '■-- ---• 

','Thy dead men shall live^ together with my dead 
body shall they arise. Awake and sing, ye that dwell 
in the dust: for thy dew ,is as the dew of the herbs, 
and the earth shall cast "out the dead^" Isa«26:19« 
" "For, the Lord himself shall descend from heaven with a 
shout, with the voice of the archangel, and with the 
trump of God: and the dead in Christ shall rise first: 
then., we which are alive and remain- shall be caught up 
together with them in the clouds, to meet the Lord in 
the air: and so shall we ever be with the Lord. Where- 
.yfore comfort one another with these words," I Thess. 
l4.:l6:lB. Miat marvelous and hopeful words are these. 
This is the hope" that springs'eternal, the hope of 
glorye Before , Christ there' "were many great men ^fjho 
speculated on imraortality (what is beyond this life). 
They did not know., there was no one to tell them. The 
Hebrew prophets could see a res'arrection but they did 
not understand it. But when Christ catue he said, "I 

Waen Paul preached the resurrection to the men of 
Athens, "some mocked, but others said, we will heat" 
thee again. " "VJhy should it be thought a thing incred- 
ible with you that God sho^lld raise the dead?" I won- 
,;der if there were any butterflies in Athens, or whe- 
:.ther Agrippa had ever seen one. Tell a little child 
■ the story of how the butterfly was once but a worm, 

. ■ and he will believe ito His face will brighten and he 
will become enthused. Tell the philosopher and the 
"wise man" about the resurrection from the dead, and 
they will mock. Way do they mock? Simply because 

. they have never seen it* I have never seen a worm 
change to a butterfly.; Perhaps there are thousands 
like me who have not seen such a change.- But that 
does not present any great difficulty to me. Some one 
has seen it and has testified that it is true* They 

,. cannot tell us how, but they know it is done. I have 
seen some marvelously beautiful flowers in the gardens^ 

. and they say they came from a little seed which app- 

.. .eared little different from a speck of earth. In 

some way which I do not know^ all' that beauty and glory 

THiii PILGRlln -77 

and fragrance were locked up in that little seed. 
Some one may ask me to prove it. I will not ai^gue 
with them. They can take their seed into the labora- 
tory and apply tweezers and acids and microscope and 
find out what they can. One thing is sizre, by that 
process they will miss the glory and the beauty of the 
flower. I will plant mj seed in the earthy and GOD 
will prove to me power and glory that I cannot now 
understand or explain. "Except a corn of x^heat fall 
into the ground and die it abideth alone_, but if it 
die it bringeth forth much fruit," 

Those Sadducees who did not believe in the resurr- 
ection thought to catch Jesus with a hai^d question- 
about a woman who had seven husbands— whose wife would 
she be in the resurrection? This perhaps was a diff- 
icult question to the Sadducees who erred because they 
knew neither the scriptures not the power of God. But 
in heaven they are not troubled about fiff icult and 
ignorant questions, "They neiiiier marry nor are given 
in marriage but are as the angels of God^," If we csai, 
but have the essence^ we will leave the process to 
God. — D.r oVJ", 

By Paul Clark, 

Possibly the first question that was ever ask^ that 
we have any record of ^ was the most dreadful besetting 
question of sin (Gen.3;l) ^ as the serpent with that 
deadly poison of sin on his tongue j and challenging the 
most true words ^ and positive language that was ever 
spoken to man by God; the first word that he (the ser- - 
pent) spoke ^ was yea ^ having an affirmative understand- 
ing with the woman^ that God really said these words,. 
"Hath God said^ye shall not eat of every tree of the 
garden?" It vjas on account of this first sin question ^ 
that prompted doubts to arise in the womans heart aga- 
inst God's true spoken words, and that caused her and 
her husband to be deceived, and fall by partaking of 
the forbidden fruit, and die. 

So we have had the sin question in the world ever 
since; whether a thing is right or wrong. Before 

-78 THE PILOttlM 

that time^ i do not think that we have any record of 
any questions ever being asked^ everything with God 
is positive J and yea and Ainen. His word is sure and 
will not return unto him void. 

Although God did ask Adam three questions^ follow- 
ing the temptation and fall, as he walked in the gar- 
den in the cool of the dayj proving their quilt of sin 
to theiu^ and causing them to realize that their rela- 
tionship had been diminished between them and their 
'creator J therefore losing favor and fellowship >rith 
God. So sin has been a question in .the lives of men 
'and women ever since that time^ And is the only thing 
"that will keep us out of Heaven, and to gain back that 
favor and fellowsnip x^rith oui* maker^ Sin is a ques tion 
that, we will meet every day in our lives, and it™is 
that, ' that causes man and women to halt between two 
opinions— life and deaths 

It was on account of sin, that the Pharisees asked 
the question, Waat shall we do with him? (Christ) for 
he stirreth up hhe people." Al^so sin brought out 
another question mth them, when they ^aid. that he hath 
a devil, while others ask^'^how- can a man that hath a 
devil do all these miracles?" It was on account of 
sin, that they couldn^t or wo^old' not answer Jesus *s 
question; when he ask them: "The baptism of John, was 
it from Heaven, or of men?" We .might set forth many 
.such questions from the scriptures, but we do not 
think that it would be expedient — . 

•Sin is the question and cause of m.any people hav- 
ing fear and worry, and carrying furrows of trouble on 
■their brow, and gray hairs to their graves. One 
Scientist has claimed to have worked out the sin ques- 
.tion, to this extent, stating that tlie average man's 
sij^s in his lifetime runs far into the millions, (I can- 
not give the exact figure stated), but he also admit- 
..ted that it would be utterly impossible for a man to 
work it out in a Scientific way, to have them over- 
come, or make right. And the only possible way, 
would be through the wisdom and power of an all wise 
Supreme being. "Therefore, we are so glad and thank- 
ful. That the sin question , has been settled in Heaven, 

THE Pl L GKlM 79 

long ago^ by God, As" God had 'promised a redeemer^ and 
has given the remedy for this dreadful condition of 
Sin, by the precious blood of Christ, who was foreor- 
dained before the foundation of the world (I Peter, 1: 
19-20), and in Rev, 13:8 we read of the lamb slain 
from the foundation of the world. And again the pro- 
mise was affirmed in Adams time after their fall (Gen* 
3:l5) that the seed of the woman would bruise the ser- 
pents head, 4 etc. And as time went on, Moses and the 
prophets told more about the good news of a redeemer 
coming into the worlds, 

So finally the fulness of time came, that he did 
coiiie, the time which so many prophets and people long- 
ed to see. First the good news came to the, lowly shep- 
herds, as they were feeding their flocks on the Judean 
hills, as the angel of the Lord said unto them, "Fear 
not: for, behold I bring you good tidings of great joy, 
which shall be to all people, for Linto you is born this 
day in the city of David a Saviour, which is Christ the 
Lord,'' Luke 2:10-11^ les his birth did bring peace 
and joy to the worldj and as he started out on his min- 
istery, the people did follow him for the loaves and 
fishes, and thronged him to be healed, but they would 
not accept his teaching, because it condemned them in 
their sins— except the few — his little flock. 

So, time went en, and there vias no other way found 
under heaven, or among men, that men could be savedj 
only by the way of Jesus, So when his hour had com.e, 
he made the Supreme sacrifice, shedding his precious 
blood upon the cross of Calvary, to atone for our sins » 
And its not Gods x\rill that any should be lost, but all 
should be saved and come to the knowledge of the truth. 
The question what is sin?, has been ask so many times, 
with n"umerous applications as to what it signifies. 
But we believe that the scriptures gives us a definite 
answer; and, it remains the same as from the beginning: 
The transgression of Gods law(His words). And if we 
are allowed to enlarge on the term; We might quote in 
brief a few scriptures 5 We read, in I Cor. 1^:56^ that 
the sting of death is sin and again in I John 5:17> 
all unrighteousness is sin. And also in Rom, 6:l6, 


Know ye not^ that to x^rhoin ye yield yourselves servants 
to obey^.his servants ye are to whom ye obey; whether 
of . sin unto deaths or of obedience unto righteousness? 
Therefore rendering service ^anto Satan would be sin . 

In conclusion, I shall quote what that loving' dis- 
ciple John says; (1-3:7,8) ^'Little children, let no man 
deceive you: he that doeth righteousness is righteous, 
even as he is righteous. But he that committeth sin 
is of the devil; for the devil sinneth from the begin- 
ning. For this purpose the Son of God was manifested, 
that he might destroy the works of the devil. 

Humbly Submtted, 
Modesto, Calif ornia* 

By Jcl* Cover 

The Spirit of Truth, so filled vdth the truth of the V/ord of 
God was fiilly inf or.-ned, and equipped to he The Reprover, as we 
read: "But when the Goi^iforter is come, whoia I -will send unto 
you from the Father, even the Spirit of Truth which proceedeth 
from the Father he shall testify of me"— -o 

"ITevertheless I tell you of a truth; it is expedient for you 
that I go away; for if I go not av^ay the Conxforter will not 
come unto 3^0 u; but if I depart I will send him unto youo And 
Y/hen he is come, he ^dll reprove the world of sin, and of right- 

' ^ousness, and of judgiiient: of sin because they believe not on 
me; of righteousness because I go to my Father, and ye shall 
see me no more; of judgment because the prince o^ this world is 
judged o" 

No one can sin knowingly without coming to account in judg- 
ment, either in this life or in the final day of judgment; so 

-God has mercifully provided the Holy Spirit to be a Reprover, to 
follow up the. great work of our Saviour in word and deed. So 
his great reproving work began; First: Reprove the world of sin 
because they believe not on me« Our Saviour performed an ama- 
zing mighty workt. Regarding his disciples ^^fhD were mth him, 
and we believe it applies to his disciples, the Christians of 
all ages^ we read: "I have manifested thy name unto the men 
which thou gavest me out of the world; thine they were, and thou 
gavest therri me; and they have kept thy word. How they have 
known that all things "v^/hatso^ver thou hast given me are cf thee 
for I have given unto them the words .which thou gavest me; and 
they have recieved them, and have known surely that I came out 
from thee,, and have believed that thou didst send me," and 
again: "He came unto his ovm, and his ovm r§cieved him not. But 
as me^ny as recievef him, to them gave he power to becom.e the 
Sons of God, even to them that Believe on his name". To them 
blessing , favors of Grace,, pardon of sins and kept "sealed by 
the Holy Spirit of promise" unto life eternal* 

But what can we say of those who do not believe that Jesus 


IS the Son of God? It is sin, deep, blaok, damning sin; that 
mil bear down to destruction unless repented of, and as ^'Christ 
Jesus came into the world to save sinners of whom I am chief," 
Jesus sends the Holy Spirit to reprove sinners of this deadly 
sin; for consider Jesus "holy, harmless, undefiled, separate 
from sinners, and made higher then the heavens" and again; "For 
he hath made him to be sin for us who knew no sin; that we might 
^ be made the righteousness of God in him"» 

"Behold the Lamb of God, which taketh away the sin of the 
worlds." Jesus died for all manner of sins and sirmers; hence 
there can be no peace to sinners until the sin of unbelief is 
taken a^my, a?he marvelous light of the gospel shone so bright 
when given to man hy our Saviour that man could not ignore it; 
even the unbelievers said: "TVliat do we^^f or this man doeth many 
miracles «" Pilate asked the question that meets all who hear 
the Ward of God in all ages since; *'VJhat shall I do with Jesus 
which is coaled Christ?" Bel ieve on him, or reject him? It is 
the sin of unbelief to "turn away from him that speaketh from 
heaven!! So the Holy Spirit, the Reprover is continually at 
work reproving "the vrorld of sin because they believe not on mel' 
Second: Reprove the world "of righteousness because "l"go to my 
Father, aiid ye shall see me no more./* 

There are two forms of righteousness, the righteousness of 
God, and self -righteousness o The righteousness of God is ne- 
cessary to salvation for Jesus says "For I say unto you, that 
except your righteousness shall exceed the righteousness of the 
scribes, and Pharisees, ye shall in no case enter into the king- 
dom of heaveny" and, "If ye know that he is righteous, ye know 
that every one that doeth righteousness is born of him." Also 
"Little children let no man decieve you: he that doeth right- 
eousness is righteous, even as he is righteous". Righteousness 
must be attained to, the righteousness of God. To those who 
seek self--righteousness the follomng applies ^ "i^'or they being 
ignorant of God^s righteousness, and going about to establish 
their own righteousness, have not siibmitted themselves unto the 
righteousness of Godo" This is reproof from Godo Vfe may want 
our 0T?m way; do as we think right by our oi'^/n standard, and may 
spend much toil and time to that end;. To think, even Christ- 
ians may at times attempt to establish their ovm righteousness, 
although they have known of the righteousness of God; they find 
out by sad experience the emptiness and vanity of self-right- 
eousness; and then must suffer the vrords of the Reprover, who 
brings to our minds the prophets words: "But we are all as an 
unclean thing and all our right eousnesses are as filthy rags@," 
The work of attaining to the^righteousnes's of God mast be from 
the heart as we read, "For with the heart man believeth unto 
righteousness; and with the mouth confession is made unto sal- 
vation"o The -whole armour of God includes "the breastplate 
of righteousness," vforn over the heart. By believing "in the 
heart," and obeying "from the heart", we put on the breastplate 
of righteousness* Oh how careful, and prayerful we should live, 
because Jesus has gone to the Father; and ytIII help us by the 
Holy Spirit, reproving us of self-righteousness, and assisting 
us "to be made the righteousness of God in him." 
Third: Reprove the world "of judgment because the prince of this 


world ■ is judged*" 

The prince of this world; that is Satan the Devil was the 
•first to sin, and rebel against God, so is the first to be 
judged o Satan made a final effort to defeat the plan of sal- 
vation as Jesus says: "Hereafter I will not talk much mth 
you: for the prince of this world cometh,, and hath nothing in 
me", and also near the same time he says, "Now is the judgment 
of this world; Now siiall the prince of this world be cast out*" 
So already Satan and the world are judged, and the world will 
pass away and the lusts thereof e Satan being cast out of hea- 
ven mil enter the final stage and place of destruction as vfe 
read: "imd the Devil that decieved them was cast into the lake 
of firejj and brimstone^ where the beast and the false prophet 
are; and shall be tormented day and night forever and ever ft"" 
Destr^iction is his doom, as we read; ''Forasmuch then as the 
children are partalcers of flesh and blood, he -also himself like- 
wise t o ok p art oft he s am.e ; t h at t hr o ugh d e at h he mi ght d estroy 
him thpt had the ptv/er of death that is the devilc" Now be- 
cau.3e the prince of this world is judged, the Holy Spirit re- 
proves the world of judgment, shoTfing that etez^nal judgment is 
upon all who follow the leadership of the devil,- and mil re- 
el eve the punishinent of "everlasting destruction", unless they 
begin the work of judgment in this life as vre read, "i^'br if we 

■ judge ourselves we shall not be judged; But v/hen vre are judged 
we are chastened of the Lord, that we should not be condemned 
with the worldo*' Ho7/ laach better it is; and the gain of eter- 
nal life so complete, if we suffer the reproof of the Reprover 
in this life; we who were once under the power, and conformed 
to the world and by judging ourselves become "transformed by 

-the renevdng of your mind," and can feel the work of divine 
grace as vre read, "Who hath delivered us from the power of dark- 
ness, and hath translated us into the kingdom of his dear Son." 
The record of past sins are cleared, and the end everlasting 
life because Jesus has gone to the Father, and "he ever liveth 
to make intercession for uso" His going to heaven was the sig- 
nal to bef^in the work of judgment, and to reprove the world of 
judgment to come, and will result in the same doom and place as 
the Devils unless we comie -under judgm^ent now, and our" sins taken 
awiayi, ViTe read; "For the tlmie is come, that judgm-ent must begin 
at the house of ^God: &nd if it first begin at us, what shall 
the 'end be of theb that obey not the gospel of God?" 

Det us heed the reproof of the Reprover, Sin must be repen- 
ted' of — the sin of not believing on Jesus being so grevious* 
*^ ' We must obtain the righteousness of God and accept the re- 
proof fer attempting to establish our own righteousness. 

We mast accept the doctrine of eternal judgment that begins 
in this life to clear the way for eternal life or face eternal 
judgment upon all ungodly sinners who follow Satan; for the 
prince of this w orld i_s judged I • 

.t -1160 Star Route, Sonor^, Calif, 


Let all those that seek thee rejoice and be glad in thee;, 
and such as love thy salvation' say pontinuelly, let God 
be magnified* Psm* 70: 4« 


ISAIAH 3'$. 
David k-j Skiles 

In II Peter 1:19;, 21, we read, ^We have also a more 
sure word of prophecy; whereiinto ye do well that ye 
take heed^ as unto a light that shineth in a dark 
place, until the day dawn^ and the day star arise in 
your hearts: — For the prophecy came not in old time 
by the will of man, but holy men of God spake as they 
were moved by the Holy Ghost.'* In the chapter foll- 
owing Peter also tells us of false prophets that were 
araong the people, even as there shall be among you. 

Prophecy that is sui^e and dependable must come from 
holy men of God, Some who have long ago spoken of fu- 
ture and coming events* Paul in Rom* 15 ;U, declares, 
^^For whatsoever things were written afore tiiae were 
written for our learning, that we through patience and 
comfort of the scriptures might have hope. 

In view of this we look upon Isaiah 3> as outstand- 
ing words of prophecy that open to our vision one of 
the most enthralling and comforting declarations of 
Divine Revelation. Think of a desert, a wilderness 
and a solitary place, so unsavory, and uninviting to 
human propensities and desires, vjhere life can not be 
sustained o Such a place completely transformed and 
changed into the beauty of the brilliant rose, a place 
of gladness, rejoicing, and prosperity, a place of joy 
and singings The glory of Lebanon vxith its famed ced- 
■ars shall be there. And most of all they shall see 
there The Glory of the Lord, and the excellency of our 
God« The weak hands shall be made strong, as also the 
feeble Imees, for God will come with vengeance no dou- 
bt to banish the evil ones and to glorify his own. 

The eyes that have long been confined to darkness 
shall now have perfect light and vision. The halting 
lame whose aching limbs have long retarded their 
progress and movement, will now leap in joyous ecstacy 
as the Hartj the deaf ear so eager to, but unable to 
hear will now hear each welcome sound, and no stam- 
mering or fettered tongue will be there ^ 

We see the waters and streams break out to quench 


the thirsty and long parched' ground^ turning it into 
a luxToriant green to sustain those glorified ones* 
No more dragons a most dreaded creatirre of the earthy 
but instead grass with reeds and rushes. 

Today great efforts and millions are expended to 
build super highways^ for speed and safety, but not 
one is immune from wicked travelers and blood letting 
accidents^ so that perfect safety is not there. But 
the Highway that the Holy Prophet seen is a Holy 
Highwaj^. that transcends all others unless it may be 
: tiie one of which it may be a type Christ Jesus who 
said^ 'M am the way" which way alone leads to the a- 
bcde and habitation of the FATHER. Perhaps no present 
day chariots will be on the Isaiah 35 highway^ at 
least holj'^ men will walk there^ and though its trav- 
elers Biay be looked upon as fools ^ yet no one will 
EiiJi there, and no ixnclean person nor ravenous beast 
shall be found there. But who will be there? The 
REDEEi^ED and the RAISOi-iCD of the Lord on their way to 
ZION shall sing with everlasting joy upon their heads: 
they shall obtain joy and gladness^ and sorrow and 
sighing .shall flee away^ 

What a glorious prospect Zion redeemed ,.- . Fit place 
for Christ liimself who then will be king over all the 
earth. "Zion shall be redeemed with judgment, and 
her converts vjlth righteousness," Isaiah 1:279 

Miat an exulting portrayal of what God has in store 
for his people, his own, but what terror and swift 
retribution on the wicked, the ungodly, the haughty 
and proud, knowing this we try to persuade every one. 

-Rossville, Ind. 


Why is it so many people keep all their pleasant 
thoughts and kind words about a man bottled and seal- 
ed until he is dead, when they come and break the bot- 
tle over his coffin, and bathe his shroud in fragran- 
ce? Many a man goes through, life with scarcely one 
bright, cheerful, encouraging, hopeful word. He toils 
hard and in lowly obscurity. He gives. out his life 
freely and unstintedly for others. I remember such a 


man. He was not brilliant; hs was not great: but he 
was faithful* He had man j things to discourage him. 
Troubles thickened about his life. He was misrepre- 
sented and misunderstood. Everybody believed that he 
was a good man^ but no one ever said a kindly word or 
pleasant thing to him» He never heard a compliment, 
s,carcely ever a good x^rish. No one ever took any pains 
to encourage him^ bo strengthen his feeble knees, to 
lighten his burdens, or to lift up his heart by a gen- 
tle deed o± love, or by a cheerful word. He was neg- 
lected. Unkind things were often said of nim. 

I stood at his coffin, and then there were many 
tongues to speak his praise. There was not a breath 
* of aspersion in. the air. ken spoke of self-denial — 
of his irork caaong the poor, of his quietness, modesty, 
hi3 hamility, his pux-eness of heart, his faith, and 

There were many i^iio-spoke indignantly of the char- 
ges tnat falsehood had forged against him in past 
years, and of the treatment he had received. There 
were enough kind things said during the two or three 
days that he lay in his coffin, and sr/hile the company 
stood around his open grave, to have blessed him and 
made him happy all his fifty years, and to have thro- 
vm sweetness and ^oy about his soul during all his 
painful and weary io'jrnej. There was enough* s^jnshine 
wasted about the black coffin and dark. grave to have 
m^ade his whole life path bright as the clearest day. 

But his ears were closed then and could not hear a 
word that was spoken. His heart was still then, and 
could not be thrilled by the grateful sounds. He car- 
ed nothing then for. the svjeet flowers that were piled 
upon his coffin. The love blossomed out too late. 
The kindness came when the life could not receive its 
blessings. \ Vindicator, 1911* 

Of the world's two and one half billion people, 
600,000,000 are Catholics, 570,000,000 are Shintoists 
and Animists, 3^0,000*000 are Confucianists and Taoists, 
320,000,000 are Moslems, 310,000,000 are Hindus, 200, 
000,000 are Protestants, and 15,000,000 are Buddhists. 
— '» Items and Comments", Gospel Herald, March 5, 195? • 



Love to God, according to the testimony of Jesus is 
the first and highest virtue from which all others 
must arise » Love in its true character embraces the 
whole of the divine law. Agreeably with the words of 
Jesus the apostles remark as follov;s* Now the end of 
the commandment is charity out of a pure heart and of 
a good conscience and of faith DJifeigned, Love is the 
fulfilling of the law. It is the bond of perfectness. 
If ye fulfill the royal law according to the scriptur* 
es* thou Shalt love thy neighbor as thyself , ye do 
well. Rom. 13:10, I Tim, ls5^ Col. 3:lU:, James 2:8. 

From these testimonies of Jesus and his apostles it 
is evident that by the exercise of love to God and 
love to man, all the comiaandments are x'ulfilled and 
that apart from this love, all other virtues of good 
are fruitless and unprofitable. Therefore it is very 
necessary that we as true members of the body of Christ 
should have a correct knowledge of this heaven born 
virtue namely love to God^ 

Love to God must proceed from a pure and sincere 
heart and must be practiced in the fulness of the soul 
and therefore must be based upon a correct knowledge 
of God. He who does not know and plainly believe that 
God is love, I Jno» Uslo, and that he is the loveliest 
of all beings has no true and honest cause to love 
him. But he who from the word of God, from his glor- 
ious works in natiire and from the wise arrangements of 
his providence in reference to the whole life of man, 
has been impressed with the assurance that God is love 
itself and will also be able to exercise a love proc- 
eeding from a pure source and hence it is correct that 
faith must precede love. That love to God and. all his 
faithful children which come from a sincere heart, does 
not forbid a moderate and consistent love to temporal 
things, we are to receive all temporal gifts with 
thankfulness and apply them to promote our advantage 
with the most conscientious care, Love to God will not 
suffer an imjnoderate attachment to earthly objects, 
nor to delight in a creature more than in the Creator— 


not such a desire for temporal possissions as to swa- 
llow up the desire for eternal things, 

Love to God allows no sinful lust, no impure desir- 
es, no ungodly inclinations, it forbids all these and 
conderons them, nor does it allow any undue attachment 
to the world. On the contrat;;- where love exists in the 
human soul there. also is God. Therefore we can love 
hiiTi above all things,- I will love thee Lord my str- 
ength, the Lord is my rook and my fortress and my de- 
liverer. Ps<, 13:1^2„ 

That undisturbed love wiiich proceeds from a pure 
heart and a well founded faith shows itself at all 
times by an active obedience .to all the cominandments 
of God* for who would not desire to please him whom he 
loves: obedience to his commands is a certain proof of 
our love to him. And hereby we do know that we do 
know him if we keep his coiranandments. He that saith 
I know him, and keepeth not his ccmr.:andments, is a 
liar J and the truth is not in him^ But whoso keepeth 
his word, in him verily is the love of God perfected: 
— for ^this is the love of God that we keep his com- 
mandments c "• I John 2s 3-5 and 5*3^ 

According to the doctrine of Jesus and his apostles, 
love to- our neighbor is more especially a fr'oit of 
sincere love to God. The obligations of our love to 
God is undeniable. God has given us faculties to J.ove 
him« He has given unto us understanding to know 
him. as the best and most lovely being. Inclinations 
of the will to fix our love upon him, feelings to en- 
joy his kindness. He has encouraged us to the exer- 
cise, of love through his son Jesus Christ. The love 
of God is shed abroad in o^or hearts by the Holy Ghost 
which is, given us. Rom, $i^^ No one therefore who 
does not exercise this love toward God can excuse him- 
"self by the plea that he was destitute of the^ power to 
love him. The ability necessary thereto, God hath 
planted in the soul and when it becomes weakened he 
furnishes means through Jesus again to strengthen it, 
-Love to God is no grevious matter nor a difficult 
work. Kis comraandments are not grevious. I John 5*3. 
■' ¥orX^ly love, when .we, are always under the influe- 

, 88 ^ THE PILGiilM 

nee of it will occasion us cares ^ disgust and difficu- 
lty. It is the fruitful source of wretchedness and 
leads us to coimnit many sins and follies. But love to 
God is acceptable both to God and man. It unjures no 
one it imparts the highest benefits upon others and 
great joy^ comfort and happiness to him that exercises 
it. It revives the hearty and renders the discharge 
of all our duties easy and pie as ant j for lie who does 
all cut of love to God will never regard performance 
of God's cominands as a burden, but will always exper- 
ience thereby a joy of soul. 

Love to God and love to his faithful children here 
on eai'th is synonymous. lAlhat kind of virtue maist that 
be which proceeds from a heart which is filled with 
hatred or enmity towards his brother or sister in Chr- 
ist, what must be the character of such an one's ser- 
vice to God? For the true worship of God consists in 
spirit and in truth and that wath a heartfelt dedica- 
tion of ourselves to God. Therefore nothing can be 
more beneficial to man than the exercise of love to 
God, it renders his whole life joyful. All things will 
in life work together for good to those who love the 
Lord. '^Lye hath not seen nor ear heard neither hath 
entered into the heart of man the things which God hath 
prepared for them that love him.^* 

JcS, Mishler, Vindicator, 1911. 


The members of the Old Brethren Church, Salida, 
California, have agreed to hold our Annual Meeting on 
June seventh to ninth: the order of service will be as 
usual among our Brethren. A cordial invitation is ex- 
tended to our brethren and sisters and Christian friends. 
In behalf of the Church, Christie R. Cover, 

On the outside of the mailing envelope you mil find the 
date your subsordption expires. There has been a good response 
in renewals for 1957, for which we say Thank you* However there 
are a few who we think will want to continue receiving the Pil- 
grim who have not yet renewed. We offer this;, therefore,^ as a 
reminder, hoping to receive your subscriptuions soon,— Editor* 

THE PILGiilM 89 



By Daniel Musser, 1864o (continued) 

In religion, we must have a standard. There must be sup- 
reme authority^ and everytlxing else must yield to it© The New 
Testament is this authority in the Christian religion. To 
this all other things must yield and become subseryient; reason, 
necessity, and even the Old Testament, must yield to and sub- 
serve the New. In studying the New Testament, the principle 
or spirit which pervades its teachings must be observed^ This, 
vath its chief and plain corrmandS;i mast form the ground of 
■explanation for those which are miore dark or obscure in their 
meaning; and our reasonings our conduct and our life, must be 
in accordance with this spirit, pi^inciplei or plain command. 
Any person who reads the New Testament with attention, and an 
unprejudiced mind, must be convinced that its general tenor 
of instru•'^tion is that of submission to injustice and wrong, 
and non-resistance of evilc But this doctrine is at variance 
with our cai'nal nature and mil* V/e desire to convince our- 
selves differently, and so chII in the Old Testament^ and make 
it take precedence of the New| and then necessity, and uncap— 
tivated reason are called to the assistance of the carnal will, 
and Those passages in tile New Testament, v/hich can be wrested 
so as to favor the idea, are construed so that the plain de- 
clarations of the Gospel; 7/ its evident spirit and principle, 
are make subordinate to carnal reason and necessibyc 

Thus it is mth the passage referred to in the 13th chapter 
of Romans o The Apostle there says "Let every soul be subject to 
the higher povrersj for there is no power but of Godc The pow- 
ers tiiat be are ordained of God, "Wliosoever, therefore, resis- 
teth the power, resist eth the ordinance of God; and they that 
, resist, shall receive to themselves damnationo'* We all know 
that there are times when certain lavfs are enacted, which are 
offencive to certain communities, and they threaten, or do re- 
sist the execution of such lawj Now, if we had non-resistant 
brethren living in any such infected district, or if we had 
knowledge of any residing in the South^ at the time when the 
present rebellion broke out, who we feared might be carried 
away by the current of popular feeling, I know of no language 
more suitable to address to them than the 77ords of the Apostle 
here quoted. I have before obsei^ved that Christ and the Apos- 
tles give their commands to believers only. This is especially 
to be borne in mind, in considering this command of Paul. 
These words must be made to harmonize with the general tone 
and spirit of the Gospel, and they can only be m^de to do so on 
the true ground of non-resistance*. Scripture must be so con- 
strued, as never to close the way to the humblest believer, or 
to bind one and loose another. The Gospel is given to serve 
every creature alike. God is no respecter of persons, and is 
unchangeable ; and as He is unchangeable, so mast his religion 
be* It has been the misfortune of popular religion to change 
mth popular opinion; but the religion of Jesus Christ is the 
saine everywhere, 3,1x6. at all times and places. 


For some centuries before the Reformation, the Catholic re- 
ligion was almost uiiirersali in "what was called the Christ ion 
world. The ecclesiastical and temporal power were united, 
and the Catholic religion was the national religion of all Chris- 
tian nations. This was popular opinion, and popular opinion 
also favored persecution of those who dissented in their reli- 
gion from the established creeds After the success of the Re- 
formation, and the national religion of different powers had 
changed^ to that of Protestantism, the popular feeling of favor 
to a union of Church and State, and persecuting those who dis- 
sented from the established religion, still continued; and we 
find Calvin, with many other great and learned reformers, 
countenancing and advising ito These are facts, proven by his- 
tory, and cannot be denied. In our day^ I suppose none of their 
professed followers would justify persecution for religion 
under any circumstances o How was it that these learned and en- 
lightened men did not discover this principle of the Gospel? 
It may be urged that mankind have, advanced in light and know- 
ledg-e since then, and tiiey excused on account of the "semi- 
barbarous '' age in which they lived, having just emerged from 
Papal darkness and superstition ,> But hovr comes it that for 
several centuries before, and at that very time, thare was a 
poor J, despised and persecuted people, who were comparatively 
ignorant as regards literax^y attainments and worldly knowledge, 
vdjto had then this li.;^ht, and protested so strongly against this 
spirit of persecution, as being anti-Christian and diabolical? 
The Alhigenses and Vv^'aldenses, for several centuries before the 
Reformation, and the Mennonites in the days of Luther and Calvin, 
professed this same non-resistant doctrine, declared persecution 
to be contrary to both letter and spirit of the Gospel, and in- 
sisted on an entire separation of Church and Stateo Popular 
opinion then did not favor religious toleration, not the sepa- 
ration of Church and State, and popular religion was 3-ta 
But noW;> several centuries later, popular opinion has changed p 
and so has popular religion^ Now, religious persecution is 
denounced everywhere, and no mian dares support such an idea;, 
In some of the nations of Europe^ there is still a national 
Church or religion, and Church and State are partially united; 
But in oTir country it is unpopular, and professed Christians 
generally protest against it, as being contrary to the spirit of 
the Gospelc Now^ how does it com.e that it took these great 

and learned men a whole century to discover v^hat these poor, 
illiterate, despised and persecuted people had discovered so 
long before? All admdt now that it is truth, and how does it 
come that the spirit of truth did not lead men into it I Christ *s have failed, or these men i-/03T IIA7E BEK DESTITUTE 
OF IT; for he ir^ade an absolute promise, that it would lead men 
into ALL TRUTHo This would look as if Divine truth could not be 
received till natural, light revealed it a 

At the time of our Revolutionary war, popular opinion make it 
a virtue to resist the goverrmaent of Great Britain^ which^ at 
the time, was the power ref eirred to in Romans 13th » Then al- 
most every pulpit in the land resounded with calls to arm, and 
overthrow the power* In our day, popular religion, with one 


breath, eulogizes the Fathers of the Revolution for resisting 
and overt hro-wing the powers^ and in the next quote the passage 
of Paul referred to, to prove that they that resist shall 
receive damnation^ Can such people "believe, or do they know 
vrhat they say, when they say God is irr^mtable? I -question 
whether one of the clergymen who preached up the duty of Ghrist- 
., ians to support the colonies in their Revolution, ever once 
quoted the 13th chapter of Romans,, 

The Declax-ation of Independence of the colonies sets forth 
the right of the people to revolutionize and change their form 
of government, when it fails to effect the purpose for which 
it \ras established. But now I ask, how can tlii.s he done, in 
agreement mth Paul's instruction in the 13th Roma.ns, He there 
says: "LET i*I\rffiY SOUL be subject unto the higher powers. For 
TE^m: is m POVv^SR BTO of god; The powers that be are ordained 
of Gode ?/ho soever therefore resist eth the power, resisteth the 
ordinance of God; and they that resist shall receive to then>- 
' s el ve s darnnat i o n o " It m 11 not do to s ay , " t he p c wer may b e- 
come coriupt, and oppressive, and destructive of the end for 
-^.vhich it was est abli shed o" That the "Government of Great . 
Britain over the colonies v^as so at the time they revolutionized" 
This does not m.eet the difficulty^ Paul says every soul shall 
be subject* and not resist; for "THFRE IS NO POV^ER" BUT OF GOD." 
Then, to whomsoever this coirmand is given^ it is impossible to 
resist the governm.ent without violating Paul's instruction. 
¥.0 government or power is here excepted; whether good or bad it 
is of God; for "there is no power but of God, and whosoever 
resisteth itj, resisteth God's ordinance, and shall receive to 
himself damnation." Now certainly, if this command is given to 
. the -Chtirch^ then it can take, no part in any revolution^ If it 
is given to the worlds then IT cannot » Then the. Gospel would 
not reoof^nise any revolution a.t alio But separate the kingdom 
.of Christ and that of this world, and the solution is easy. 
The,co!rmand of Paul here is to Christ's kingdom, and does" not 
concern the world,-, or unconverted, at all. They are left where 
God had long before placed them, under the law, and in the 
kingdom of the vrorld, which is under the power of the sword- 
yet ruled by the Most Kigh^.who ruleth in the arnles of Eeaven, 
and among the irJiabitants of the earth, giveth the kingdom to 
whomsoever he tvIII, and sett eth up over it the basest of men. 

Amongst the Jevra and heathen nations of old, who were all 
under the law, when a government became m eked, unjust and un- 
godly, God raised up adversaries, and punished them; or He di- 
vided their territory, or overthrev^ their government, and gave 
the power to others. It is expressly said that the Lord raised 
up the adversaries, and wh: n Israel was separated from Judea, 
the Lord said it \ms "FROK HIMo" ., Thus the Lord setteth up the 
king, and removeth him a^ain. These were "under* the law, and the 
unconverted are there still, under the s-am^e principle as they 
ever were, and under the same control*. The government of Great 
Britain v?as corrupt, and oppressed the colonies, and subverted 
the end for ^-diich God established govemmenta God raised them 
■^p an adversary in the hearts of the people of the colonies, and 
they rebelled against the government and overthrew its power and 
established the gcivernment of the United States in its stead* ^ 

92 • THE PILGRm 



Broc Abraham Cassel if fond of speaking of some of 
the German Pietists, as pathfinders for the Brethren, 
If we iinder stand the term to mean men who broke away 
from dogmatic theology and exalted individual exper- 
ienpe as the test of Christian excellence^ he is cor- 
rect. If by the term we mean men whose teachings 
were instrumental in forming the congregation we have 
only a half truths If by the term we mean men who 
shaped the prupose and directed the organization we 
are wholly wrongs Neither Catholic^, nor Protestant^ 
nor Pietist^ did that. The chiirch was the joint pro- 
duct of Bible study and protest against all existing 
forms of worshipo 

Aiaong the Pietists who did yearn for a better day 
and a purer faith combined with a holy life was 


He was born in Alsace, January 13, 1635^ a^d. died 
in Berlin, February 5, 1705<. He advocated a system 
of personal and practical piety and taught that '*Chri- 
stianity is first of all life, and the strongest proof 
of the truth of its doctrine is to be found in the re- 
ligious experience of the believer o^* Hence to Spencer 
only persons inspired by the Holy Ghost could under- 
,stand the Scriptures. His influence upon Alexander 
Mack was remote and indirect, 


He was born in Lubeck, March 23, I663, and died 
June 8, 1727, He is chiefly known as the founder of 
a charitable institution at Halle for the education of 
poor children and orphans, which early became widely 
known for its good worko It is known as "das Hall- 
ische Waisenhaus." The missionary department of this 
orphanage sent Rev, Henry Melcheor Muhlenberg, the 
founder of the American Lutheran Church, to Pennsylv- 
ania. Francke was a successful pastor at Glaucha, a 
suberb of Halle. In I69U he became Professor of Ori- 


ental Languages ^ and^ later, of Theology at Halle Uni- 
versity,- From Halle the Bible' was Isstied; "in" the Ger- 
man Language, Numerous editions were published^ one 
of which, the 3Uth, is the basis of the text of the 
■ Saur Bible of German town in 17^3 » 


A Lutheran clergytnan and well known writer in Mystic 
Theology, boi^n Sept, 5j 1666^ at Annaberg, Saxony, was 
the author of numerous works that influenced the tho- 
ught of the early Brethren^. He. was a Theological stu- 
dent at Wittenberg and a follower of Spencer, He was 
Professor of Church History at Giessen, and, after suc- 
cessive pastorates at Werben and Berleberg, was made 
court historian to Frederic I, founder of Halle Univer- 
sity,, He vjrote a widely-knovm history of Jreligious 
This Impartial History of the Church .and of Heretics, 
published in 1699^ and a later work, SOPHIA,' or the 
MISTERIES OF DIVINE WORSHIP, largely influenced the 
more mystical part of the German emigrants to Americaj 
notably the founder of the Ephrata Society, Conrad 
Beissel, who was from I72I4 to 1728 an Elder in the 
mm^iM BAPTIST BRETHREN CHURGHe.A third work of Arno- 
ANS, was much prized by the founders of the church of 
the German Baptist Brethren* From it Alexander Mack 
HOUSE OF GOD quotes. on page I8, -edition of I888, to 
show that infant baptism, does not date beyond the se- 
cond century after the birth of Christ; and again on 
the question of laying the ban upon such as eat blood 
Alexander Mack quotes from, the same work of Arnold, 
(See above edition, p« ^k*) Arnold advocated most of 
the doctrines held by Hochmann and adopted by Mackj 
such as. non-swearing, trine immersion, baptism of 
adusts only, feet-washing, the salutation, anointing, 
and non-resistance, 


Alexander Mack in discussing immersion says, "The 
; command to baptize properly signifies, according to 

.9k -THii; t^ILGKlM 

the Greek word, TO Ii^ii^ihi'JrtSli;, and it has been so tran- 
slated by Jeremias Felbinger, and many othe3?s»" 
Felbinger was born in Brieg, Silesia, in l6l6. He was 
fifty years earlier than Arnold and largely influenc- 
ed the latter in his interpretation of Scrip tiires. 
He was Superintendent of Schools at Coszlin in Pomer- 
ania, and later he formed associations by letter w"ith 
Dr, Grossen, Superintendent at Golberg, Dr. Pelargo 
and others. Later at Amsterdam he was so poor that, 
notwithstanding his great learning, he gained a mea- 
ger livelihood as a proof reader in a large printing 
establishment^. As early as I66O he translated the 
New Testament literally into German^ He was conver- 
sant with Holland, Latin, -Greek, German, and Hebrew, 
and >jrote or translated into these different langua- 
ges ^ His principal work, so far as relates to the 
"Brethren^ is his CHRISTIAN HAifflJ BOOK or GHitlSTLICHES 
HAM)BUCHLEIN« The volumnq in seven chapters treats 
of Han^a Apostasy and Heconciliationi of the Admis- 
sion of Imm.atux^e Children into the Visible Church; of 
Holy Baptismi of Church Discipline; of Feet Washing 
as an ordinance of the Church; of the Holy Supper; 
and of the Problem of the Oath. 

He shows that the Kingdom of Grace established -by 
Christ reconciles all- xvho will to be reconciled; 
-that children are saved by the death of Christ and do 
not need to be baptized; that baptism means immersion; 
that. feet-washing is commanded in the Holy Scriptures; 
and fails in discussing the Holy Supper to disting- 
uish between the Lord's Supper and the Communion. 
He argues against the Oath; and, in general, touches 
most of the fundamental doctrines of the Church of 
the Br ethren^^- History Of The ^Brethren, 1899 • 

ERira CHHISTOPH HOCaiANN is the last person named 
under the above title of "pietistic Pathfinders 5" 
in History Of The Brethren. There is a lengthly accou- 
nt of his life and association with Alexander Mack, 
before the Brethren or "Tunker" Chiorch was organised 
at Schwarzenau in I708. In our next issue we intend 
to give some account of both Hochmann and Mack before 
1708,- Editor. 



Our God is love J Yea, I would underscore 

Such blessed words, -a thousand times or raore. 

I would my every power concentrate. 

To think, to speak of. God, his love so great. 

In the grand council held in heaven above, 
A plan was so devised to show God^s love 

To fallen man. To take from him away 

The curse ox sin and death that on him lay» 

The Lion of the tribe of ^Judah came 

From the great courts of heaven, to suffer shame, 
And cruelty, ana death, for foes to aie. 

And every man on whom the cx,irse should lie.. 

Born of a virgin, pui'e and imdef iled. 
He knex\T no sin, -was ever meek and mild. 

Though I'ich, yet poor: no where to lay his head. 
He purchased us a home, -gave living bread,. 

He wept for those who for themselves should weep. 

And while he shed great dr'ops for them they sleep. 
He prays for them who for themselves should pray. 

He prays while xsre in sinful slum.bers lay. 

The awful hour has comei . He's lead away. 

And crowned with thornes, enrobed in mock array. 

On Calvary's rugged mount was crucified^ 
As God he lived, and as God he died. 

'I'was done for us,-'^ths precious ransom's paid," 
For on his shoulders was our b^orden laid. 

And now he lives that we with him may live,' 
For he alone eternal life can give. . 

Then may I every power concentrate.. 

To love the Father and the Son so great. 
For God is love J Yea, I would underscore 
Such blessed love a thousand times or more. 
-Selected by Susie Wagner, 
Modesto, California. 



The -writer^ assximed to be King Solomon, sets before 
us in the Book of Ecolesiastes a valuation of man's 
thoughts and activities* Throughout the book he eval- 
uates the feelings of despair and vexations that are 
the results of man's efforts to satisfy the carnal 

In the study of this portion of Scripture, I believe 
we can grasp the most vivid meaning, if: 1* we note the 
Tjarnings given against unrighteousness, and man^s in- 
vented pleasures and sensual desires, with their con- 
sequences, and, 2. Study the remedies and instructions 
given to overcome unrighteousness and vain activities,, 

"Vanity of vanities saith the preacher,"— The writer, 
a man of great wisdom and understanding, expresses his 
feelings of despair and vexation as he endeavors to sum 
up the profit of all his labour's. In studying chapter 
two, we find the author had all that anyone could de- 
sire of earthly goods j still how unsatisfying they 
seemed to be^ 

Contained in chapter three, is a list of the times 
and seasons for different purposes that are enacted in 
the life of man» Here it is infered that if our lab- 
ours are conducted in the wisdom and spirit of God, God 
will grant us the privilege of enjoying the fruits of 
our labours, 

"Let us hear the conclusion of the whole matter: 
Fear God, and keep his commandments: for this is the 
whole duty of man. For God shall bring every work into 
judgment, with every secret thing, whether it be good 
or whether it be evil." 

1, In your opinion, what purpose did King Solomon 
have in writing Ecclesiastes? 

2« In what period of man's life does the author most 
strongly admonish to seek after righteousness? 

3. Miat type of person is known by a multitude of 

U* To what are the words of the wise compared? 

— Joseph E. Vfegner, Santa Ana, Calif. 


VOL, k FjAY^ 19g7 NO, g 

''Dearly beloved, I beseech you as strangers and pilgrims, abstain 
from fleshly lusts, which war against the soul," 1 Peter 2: 1 1 


Not far^ not far from the kingdom^ 
Yet in the shadow of sin. 

How many are coming and goingj^ 
How few are entering ini 

Not far from the golden gate-way^ 
VJhere voices whisper and wait^ 

Fearing to enter in boldly^ 

So lingering still at the gate: 

Catching the strains of the music 
Floating so sweetly along. 

Knowing the song they are singing 
let joining not in the song: 

Seeing the warmth and the beauty. 
The infinite love and the light, 

let weary, and lonely, and waiting. 
Out in the desolate nighti 

Out in the dark and the danger,. 

Out in the night and the cold. 
Though he is longing to lead them 

Tenderly into the fold.. 

Not far, not far from the kingdom, 
>Tis only a little space 5 

But it may be at last and forever 
Out of the resting place. 



THE PILGRIM is a religious magazine published monthly by Daniel 
F. Wolf in the interests of the members of The Old Brethren Church. 
Subscription rate: $1.50 per year. Sample copies sent free on request. 
Address: THE PILGRIM, Rt. 3, Box 1378, Modesto, Calif. 


"Thou sayest that I am a king. To this end was I 
born, and for this cause came I into the world that I 
should bear witness unto the truth,** John 18:37# 

Jesus' words, "Thou sajrest, "seem to be an affirma- 
ti\^e answer to the truth of Pilates question. And by 
it we may understand Jesus to be testifying to Pilate 
of the truth that he was born a king. But he had al- 
ready said in verse 61;, "My kingdom is not of this 
world." Mien Pilate therefore, wrote his title upon 
the cross, it is most likely that he was convinced of 
the truth .that Jesus was "King of the Jews," 

Zech,9*9 says, "Rejoice greatly, daughter of Zion; 
shout, daughter of Jerusalera: behold, thy King cometh 
unto thee; he is just, and having salvation^ lowly, 
and riding upon an ass, and upon a colt the foal of 
an ass. " 

Thus it is frequently said that on the occasion of 
Jesus' final entry into Jerusalem, when the people 
who accompanied him, proclaimed, "Blessed is the king 
of Israel that cometh in the name of the Lord, " he was 
offering himself to his nation to be their king and 
set up a national earthly kingdom.; and reign in Jeru- 
salem in the same manner as David his father, nearly 
one thousand years before. But when the rulers of the 
Jews rejected him, he then withdrew the "offer", and 
postponed the "kingdom" for an indefinate period of 
time , 

There can be no doubt but .that the people, includ- 
ing his own disciples, intended and expected him to 
be king and reign,, as above stated. There is every 
indicationthat there was enough popular sentiment 
and enthusiasm among the people— and the rulers x^ere 
so much in the minority,— that even without divine 


- intervention^ Jesus could easily have overcame all 
opposition and became king in Jerusalem on that occa- 
sion. And it is not unreasonable to suppose that even 
the rulers would have accepted him as king, if he wou- 
ld have given them a worldly kingdom and. expelled the 
Romans from their country. 

From Jesus' statement to Pilate^ and the prophecy 
of Zech. 9%9^ we conclude that he was in fact a king; 
— king of Israel^ by royal birth, because he was the 
son of David— and entered Jerusalem as their king. 
And that nothing x^hich the people, who proclaimed him 
king J or those who rejected him, in any wise changed 
the facts regarding his kingship or his kingdom. But 
the sacred narrative does reveal that none of them 
(including the apostles) understood the Scriptures 
and prophecies concerning him and his kingdom, 

Jesus could not consistantly present himself to 
Israel in any other position than that which the pro- 
phets, had prophesied of him. And when Judas came with 
his band to take him, and Peter attempted to defend 
him, he said, *^Thinkest thou that I cannot now pray 
to my Father and he shall presently give me more than 
twelve legions of angels? BUT' HOW THEN SHALL THE 
SCEIPTUitES BE FULFILLED that thus it must be,^» Matt, 
26%S3y$k^ And Lulce 22:37 says, "For this I say unto 
you^ that THIS THAT IS WRITTEN must yet be accomplished 
Isaiah ^3:7 says, "He is brought as a lamb to the 
slaughter, and as a sheep before her shearers is dumb, 
so he openeth not his mouth, , , for he was cut off 
out of the land of the living: for the transgression 
of my people was he stricken," 

Jesus had told his disciples, at least three times^ 
on his last journey to Jerusalem, that he was going 
there to die; and it is quite probable that the appea- 
rance of Moses and Elias with him in the Mount of 
Transfiguration, and their conversation about "HIS DE- 
9:31) was to fxxrther convince them of this fact. But 
they refused to believe it, and may have been the lead- 
ers of those who proclaimed him "king of Israel, " as 


he entered Jerusalera on that historic occasion. Even 
after he -was crucified^ and had risen from the dead^ 
the two disciples on the road to Einmaus (Luke 2[i.:13- 
21) said^ "But we trusted that it had been he which 
should have redeemed Israel," But Jesus, upbraided 
them for their unbelief of what the prophets had^' spo- 
ken; "And beginning at MOSES AMD ALL THE PROPHETS, he 
expounded unto them in all the Scriptures the things 
concerning himself," It is clear from their statement 
and attitude, that they expected iiim to "redeem Israel" 
in a far different manner than what the prophets fore- 
told of him. If Jesus had accepted "the kingdom" in 
the manner .they thought and expected; then the atone- 
ment would not have been made and redemption would 
have. been lost to Israel and all the rest of the fal- 
len race of Adam, 

By giving thoughtful study to all of the temptati- 
ons with which Satan tempted Jesus from the time of 
the beginning of his ministry to his final expiration 
on the cross it can be seen tliat this was at the root 
of them all— to induce him to accept a worldly king- 
ship and national reign over Israel without making 
the atonement, that is: accept dominion and rule on 
the earth without first removing sin. The determin- 
ation of the people to take him by force and make him 
king; the temptation of Satan to "give him all the 
kingdom.s of the world;"., the temptation in x,he Garden^ 
^ to have the "cup removed" without drinking it; the 
invitation for him to come down from the cross, were 
all temptations to have him exercise his Lordship and 
kingly powers before giving his own life to redeem 
men and women from the fall and curse of sin« There- 
fore it does not seem consistant to suppose that he 
was at that timie offering what he could not accept 
and vxhich if it had been accepted would have broken 
the Scriptures, 

The kingdom of heaven is no less real in this pre- 
sent age than in the age to come. And Jesus is no 
less king now than he will be when he comes again with 
all the "armies of heaven." But the condition of the 
kingdom is not the same in this age of Grace as it will 


be in the age to come* The apostles and all the New 
Testament Church since their time have had the blessed 
assurance that they were in the kingdom; and Christ is 
their King, Col. 1:3? Rev. 1:9. - 

^!Art thou a king then?'* Hear the glorious proclam- 
ation after he rase from the dead: "All power is given 
me in heaven and in earth," Rom. 1:I| says^ ". . , and 
declared to be the SON OF GOD V^TH POWER^ by the resur- 
rection from the dead," Eph. 1:20,21^ "• # • when he 
raised him from the dead^ and set him at his own right 
hand in the heavenly places^ Far above all principalatyj 
and power J and might and dominion^ and every name that 
that is named^ not only in this world^ but also that 
which is to come," Thus the kingdom of heaven has bath 
a present and future aspect. The' many parables of 
Jesus concerning its nature^ reveal this great fact. 
Some of the parables in Matt. 13 ^ and also in other 
places^ reveals its growing and developing condition 
in this age of grace: as the "mustard seed;" the "net;" 
the "leaven;" and the "tares;" and the marriage (Matt. 
21) which the king made for his son, etc. 

Acts 1:6 reveals that the apostles still thought at 
that time that Christ's 'kingdom was only NATIONAL. They 
could not see beyond the SHADOW and PATTERN^, and failed 
to comprehend the meaning of the parables of Jesus^ 
that the kingdom gathers of "every kind" (all nations), 
and that the prophets abundantly prophesied that the 
Gentiles would be included in the redeemed Israel, But 
Jesus < answer to them in verse 8 shows , that not only 
"all Jedaea, and Samaria, but "THE UTTERi^IOST PAINTS OF 
THE EARTH are to share in its glory. "For the promise 
is unto you and your children, and TO ALL THAT. ARE AFAR 
Paul in Eph. 3;5>6 says, it is now "revealed unto his 
holy apostles and prophets by the Spirit, "That the 
Gentiles should be FELLOWEIRS, AND OF TH^ SAI^IE BODY, 
See also Romans 9:2U-33> and 1^:9-2?, 

"Now unto the King eternal, immortal, invisible, 
the only wise God, be honour and glory forever and 
ever. Amen." — D.F.W, 


• • By David A. Skiles " ■ ' " ' 

In Rev* 3-3, we read, ."Behold I have set before thee 
an open door, and no man can shut it; for thou hast a 
little strength, and hast kept my word, and hast not 
denied my naiue. And in verse 7> ^'^^ Bxe told of the 
Holy One who '^ppeneth, and no -man shuttethj and shut- 
teth and no man openeth*" Here is beautiful harmony 
with -the words of Jesus in St, John 10: 9, where he 
says ''I am the door" and he- gives us to understand 
that He is the only legitimate enterance into the Shep- 
herds fold, of which he is the Good Shepherd, as well 
as the door into it» • 

Few earthly homes are uneo^uiped with lock and key 
for the protection of that which is within. Should we 
approach the door of a friend or neighbor in quest of 
a favor we hope to receive;, and they would bar us as 
unwelcome guests, ^ would not then our spirits fall in 

But the door of Rev«3*8 that opens into the sublime 
ab'ode where dwell the saints of God, the heavenly host, 
the redeemed and sanctified, is not opened or closed 
by human hands, or by the will of man. 

This door mentioned in the message to the church of 
Philadelphia is evidently the open enterance by which 
the sons and daughters of man may be admitted into the 
favor and merits of God's kingdom on earth, and to the 
obedient and faithful" on and on into the immortal and 
eternal kingdom of God, 

In contrast with the church of the Laodiceans who 
prided themselves in their supposed riches, and need 
of nothing, it was said to the church of Philadelphia, 
"Thou hast a little strength". Perhaps they were very 
.limited in numbers. Perhaps they felt a mortal weak- 
ness* Perhaps their faith was that of the grain of 
mustard seed, but the very fact that they were told, 
"Thou, ...hast kept my word, and hast not denied my name: 
in these qualities and christian graces they truly had 
the greatest of all riches. Sadly enough there seemed 
to be among them some that said they were Jews but were 

THE PILGaiM 103 

not. But this seems to be the sad history of the king- 
dom of heaven on eaTth, but according to Matt.l3:Ulj 
at the end of the world *'The Son of man shall send 
forth his angels, and they shall gather out of his 
kingdom all things that offend, and them vAich do in- 
iquityi and shall cast them into a furnace of fire: 
there shall be wailing and gnashing of teeth. 

VJhen this door was still unopened to the Gentiles, 
Jesus said to Peter, "I will give unto thee the keys 
of the kingdom of heaven: and whatsoever thou shalt 
bind on earth shall be bound in heaven, and peter was 
the key instrument in opening the door to the Gentiles 
at the house of Cornelius, which door has not yet been 
closed but is open to all who heed the Jesus call, 
'^Gome unto me^* and "Him that cometh to me I will in no 
mse cast out." 

Vlhen once the master of the house is risen up, and 
hath shut to the door, and ye begin to stand without, 
and to knock at the door, saying. Lord, Lord, open 
unto usj and he shall answer and say unto you, I know 
you not whence ye are. These may be of those who re- 
fuse to have on the wedding garment ^ — Rossville, Ind, 

By J.I. Cover 

The Holy Spirit in his work of reproving the world 
of sin, of righteousness, and of judgment to come: 
becomes fully acquainted with each individuals life. 
Each one is an open book to him as we read, "All thin^ 
are naked and opened unto the eyes of him with whom 
we have to do." Our Companion 1 Miat heart- warming 
condition to realize who have the Holy Spirit ever 
near to help, direct, and guard. As we all may know, 
the Holy Spirit works in the hearts of m^ankind to a- 
waken the sinner by reproving their sinsj and in this 
sense is a companion to all who may come to Jesus for 
salvation. But necessary as this work of the Holy 
Spirit is to the salvation of soiols: the sweet fellow- 
ship, the great spiritual benefit the christian recei- 
ves comes by harmonious association that begins, as 
manifested by the life of Jesus; that also follows on 


to his children^ as we read: "Herein is our love made 
perfect^ that we may have boldness in the day of judg- 
ment: because as he is^ so are we in this world »" 
Jesus, o^iir pattern, guide, and Saviour 1 

So we see the same Holy Spirit that was so wonder- 
fully employed to bring our Saviour into the world, 
also began to be so closely associated with him at the 
time of his baptism for we read: "And Jesus, when he 
was baptized, went up straitway out of the vjater: and, 

'lo, the heavens were opened unto him, and he saw the 
Spirit of .God descending like a dove, and li.^hted upon 
him J* Also on the day of Pentecost, the people cried 
out '"Men and brethren, what shall we do? then Peter 
said unto them, repent, and be baptized everyone of 
you in the name of Jesus Ciirist , for the remission of 
siAs, and je^ shall recieve the £ift of the Holy Ghost; 
For , t he promise is unto jou, and yo^ar ch il dren , a^nd to 
all that are afar off, even as many as the Lgrci our 
God shall" call »" It would be well if all who come to 

'Christ by faith, repentance and baptism, x-^-ould be in- 
formed to hope and pray to I'ecieve the Holy Spirit, 

"like Jesus, soon after baptism! ' We should refer to the 
record in St. Luke to complete ^the thought: "Now when 

'all the people were baptized, it came to pass, that 
Jesus also being baptized, and praying , the heaven was 
opened, and the Holy Ghost descended in a bodily shape 
like a dove upon him, and a voice came from heaven, 
which said ^ "Thou art my beloved Son^ in thee I aia well 
pleaseda" Again the words: "As he is so are we in this 
world s" Jesus prayed at the time of baptism, and-h_e 
recieved the Holy Ghost, so we too should pray in o^Ir 
own behalf that we might recieve this most precious 
gift<> Search, and read, for Jesus says "And I will 
pray the Father, and he shall give you another Comfor- 
ter, that he may abide with you forever »" 

To recieve him into our being, to be cur Companion 
forever; comforting, leading, guiding, and revealing 
to us the precious truth of Gods word, quickened, made 
real and living to us: the dearest, truest^ most love- 
ing, yet so self efacing; keeping in the background, 
yet such a powerful and able Companion, endearing our 


hearts, as we travel along the way that leads to life 
eternal; the fellowship sweeter as time hastens us on 
to glory and victory. 

Companion true,, lifes journey through; 

How. could, I live without theei 
Cheering my way, from day to day. 

Oh, May. I never doubt thee. 

^ly faithful friend, unto the end; 

In dangers ever near me. 
Lighting my way, my guide and stay; 

No foe can harm or sear me. 

Compaxiion mine, my hand in thine, 

¥e travel on together; 
My going slow, as thou dost know. 

In cloudy stormy weather. 

From realms above, with Gods dear love; 

Sent to support and save me; 
Sent to relieve, those who receive 

Miat' Jesus ,freely gave me. 

Companion still, thy work fulfill. 

Oh Bear us on to glory; 
Mo parting more; on Canaan's shore 

To know salvation's story. 

-II60 Star Route, Sonora, Calif. 


The members of the Old Brethren Church, Salida, 
California, have agreed to hold our Annual Meeting on 
June seventh to ninth: the order of service will be as 
usual among our Brethren, A cordial invitation is ex- 
tended to our brethren and. sisters and Christian friends* 
In behalf of the Church, Christie R, Cover, 



¥e 3poke recently of periodical revivals as distin- 
guished from constant life in the church; on this lat- 
ter subject we purpose now sabring a few words » Any- 
thing short of this perpetual life raakes the church 
only periodically right^ and thus puts it in a false 
position » I'^Ihat would be said of a man who uas only 
periodically honest; who paid his debts and gave law- 
ful weight and measure for two or three months in the 
yoai-', and during the rest could not be trusted? And 
is it not just as absurd for men to be religious for 
two or three months in a year^ and perfectly careless 
d^oring the remainder? It may be said that it is better 
to be periodically honest than never honesty and to ne 
religious a part of the year than not at all. That 
may be so^ but such a co"^arse does not meet the just de- 
mands of God upon us^ and no one will presume to deny 
that it is better still to give honest weighty measure, 
and Fioney the year round, and also to give continual 
evidence of living religion,. 

A survey of our field of labor indicates the need of 
a living Chiorch, Many are ignorant and need religious 
instruction^ Sinners need continual urging and cons- 
tant presentation of the truth; if efforts are relaxed, 
they become bold and hardened in sin* Men are daily 
dying all around us, and whatever we do must be done 
done quickly. If v^e could get Death to cease from his 
work for a while, then we might have some excuse for 
resting from curs. But he is ever busy reaping his 
hai^vest; and thus there is no opportunity for a suspen- 
sion of our efforts o 

Another argument in favor of ceaseless labor may be 
found in the fact that our spiritual life and growth 
are based on our religious activity. If any limbs or 
organs of the body are unused, they become paralyzed, 
and paralysis sooner or later ends in deaths So God 
has ordained that we die spiritually unless we use for 
his glory the powers he has given us» Our interest in 
Christ and in the success of his Church increases with 
our labor for him, and so does our interest in oixr 
personal salvation* 

THE .PIL.GRE4 10? 

The great design of tha Gospel is to save men^ and 
to accorr^lish this the Church is to present Christ con- 
tinually to the world. The Scriptures are very clear 
on this subject^ The Bible represents sinners as con- 
stantly in danger of perishing^ and the Church as unier 
■ obligation to save theiUo There is throughout the Bible 
an earnestness <j solemn and impressive. It pervades 
the whole volume^, thrilling the souls of the inspir-ed 
-writers like the pealing of a tocsin calling men to 
deeds of valore This earnestness is there because the 
•case is urgent^, Nothing but a living Church can ever 
meet such demands »■ A church that needs an annual re- 
vival to keep it alive is not the Church of the New 
Testament^ nor is it the Church for the times. 

To accomplish the great work before us, all our 
powers must be brought into activity 3 every influence 
should be made to tell« The Church is endowed with 
faculties ataply sufficient for the service required, 
yet many of them are suffered to lie unused. Philoso- 
phers-tell us that there is heat in all substances 
even in ice but it is often latent. There is a great 
deal of latent heat in the Church — -force enough, if 
rightly developed, to move -the worlds In every day 
life, men develop all -.their powers and devote them to 
business, Vftiy should not Christians consecrate all 
their powers to Christ? .With a; living .Church whose 
members are thus fully cons ecr.3, ted, the work of God 
need never cease. 

But these powers of the Church are not only to be 
conservative but aggressive. When a man contents him- 
self with simply trying to secure his oi/m salvation 
without reference to others, he is guilty of burying 
his talent. The same is true of the Church x-^hich 
seeks only its own prosperity, striving to keep what 
has, but not endeavoring to make inroads on the domain 
of sin, nor aiding others in the work. Such a policy 
is sure to end in disaster, because it springs from an 
error of selfishness. It should never be forgotten 
that in religion aggression is the surest conservatism, 
so that the very instinct of self preservation should 
prompt to ceaseless activity. 


The church needs to occupy higher ground in relig- 
ious life. Many who have been Christians for years 
freely admit that their first days of religious exper- 
ience were the happiest. Some old Christians are still 
contending against evil passions which ought, to have 
been uprooted long ago* This is all wrong, ¥e cannot 
do much for Christ while we are in a dull and sickl 
condition. An army in which the barracks are all 
hospitals is not the force to take the world by storm.— 
But endowed with vigorous spiritual health and above 
all blessed with the unction of the Holy Spirit^ x^ith- 
-out which all efforts are vain^ the Church may const- 
antly labor with the hope of final triumph^ giving 
evidence of the power and vitality of a true religion, 

— Gospel Visitor^ 1863» 

The Spirit itself beareth. mtneSv^ mth onr spirit ^ tiiat \ie are 
the children of God; and if children, then heirs; heirs of 
Gcdj, and joint-heirs mth Christ; if so be that we suffer mth 
him^ that we be also glorified together. Roniii 8:16— 17a 

The worst pain in the world is a heartache; 
And heartaches are caused by sin, 
*Twas this that caused anguish for Jesus, 
The Redeemer and Savior of men a 

The cruel scourging^ the thorns, and the nails, 
Caused him suffering that cannot be told. 
But our sins are what gave him the heartache 
That caused him to povir out his soul. 

Do we think that our sins do not grieve him. 
Mien we wilfully have our own way? 
, ■ Do we think that he is indifferent. 
And will lightly forgive when we pray? 

Until we learn to pray for each other: 
Until we too, have heartache for sin: 
Only then, have we learned to know Jesus, 
Only then can we suffer with him. 

— i^Iarvin B. Crawmer 
Long Barn, Calif. 



Pure and undefiled religion is this^ to visit the 
fatherless and widows in their affliction, and to keep 
ourselves unspotted from the world, says the apostle. 
We have an example of true religion in the beautiful 
life of Christ; and if we would have a home in heaven, 
we must follow his example. 

In our country each one is free to choose his own 
mode of worship B Vfe all have the bible in our houses, 
and if with all our advantages we do not serve God, he 
will not adjudge us guiltless ^ We rejoice in the title 
of a "CHRISTIAN NATION'* but we scareely deserve that 
honored title, for not many of our statesmen are the 
disciples of Jesus, and among the masses, the majority 
know him not, and some who do profess to love him., do 
not follow in his footsteps. True Christianity con- 
sists not in observing the form of worship which is 
according to the discipline of the church of v/hich we 
may be a member., but in the observance of all the com- 
mands of our Divine, 

The true Christian must love God above all created 
beings, for he dem.ands the first place in our affect- 
ions c We must also love our fellow-man with that pure 
love which will cause us to forget self and devote all 
our energies to the happiness of those around us. " 
"God is love," and his Son so loved the world that he 
gave himself for us; and in that prayer, "Father for- 
'give them" we are taught that after suffering all the 
indignities a cruel and superstitious people could 
inflict, he loved them even unto the end.. Purity of 
life is a characteristic of the true Christian, The 
apostles were all men of a pure character, and every 
one who would enjoy the pleasures of heaven must be 
persons of like unblemished character, for nothing im- 
pure or unholy will enter there, 

"Blessed are the meek" says Jesus, "for they shall 
inherit the earthy" A proud and haughty spirit is 
very repulsive and should not be countenanced by the 
followers of the humble Savior, 

Kindness is characteristic of a Christian spirit, 
especially kindness to the poor and unfortunate. 


Through its blessed influence many outcasts have been 
reclaimed J and the despondent have been encouraged to 
fight bravely the battle of life. The Christian may 
find many heavy hearts which words of kindness will 
lifhten^ and by his kind words and actions he can 
cheer the afflicted^ and po^or the balm of consolation 
on many a sorrowing heart. As the Christian character 
is exceedingly beautiful ;, we would like to impress up- 
on our reader ^s mind the necessity of true religion; 
it is the only thing that can give us comfort in aff- 

VJe have heard young people say that it was time 
enough to become Christians in old age^ at present 
they v-ranted to enjoy themselves ; ,but Christ demands 
the morning of life^ and besides that^ many deceive 
themselves with hopes of long life^ when every thing 
around us declares that time is shorty and we know 
•that -much is to be- done« Not only in the volume of 
inspiration^^- but upon ex^ery page of the book of nature 
do we read the soleian truth that all is pasaing away. 
Our friends -both old and young are hastening home, 
others are passing out into the darkness of an unknown 
future, and the call will soon come unto us* Art thou 
prepared? for it is not all of death to die. Gay reve- 
ler among 'the vanities of life, the warning is to. thee, 
for thee is written the comraand, '^whatsoever thy hand 
findeth to do, do it with all thy might, for there is 
no work, nor device, nor knowledge, in the grave whi- 
ther thou art hastening." 

And thou, weary traveler towards eternity, rejoice: 
for the trials and temptations of thy pilgrimage will 
soon be over, and thou wilt receive thy revjard in the 
great hereafter. . Gospel Visitor, 1865. 


And it came to pass, that • • * a certain rnan said unto him. 
Lord, I mil follow thee whithersoever thou goest. Luke 9:57« 

After calling so many others, why did Jesus not 
eagerly accept this would-be follower instead of re- 
minding him of the hardship vjhich attends discipleship? 
Doubtless a look into the man's heart revealed a first- 


flush enthusiasm which a hot sun would soon scorchc 
He was enamored of Jesus ^ popularity^ and. had no con- 
ception of the self-denial attendant on his declaration. 
How false is the idea that Christianity is for "weak- 
lings i Jesus was a man's man^ and nowhere does He im- 
■ply that His followers will have a soft time, Yes^ He 
will welcome all who desire to follow^ but He means for 
us to count the. cost and make up our minds, A wishy- 
washy rer)resentative is no credit to any cause. 

And. he said unto another^ Folloi^r rae > But he said. Lord, 
suffer me first to go and bury m;;- f atherc-^Luke 9s 59, 

At this .time Jesus had only about six months left 

of His rainistry. Heavy on His heart lay a deep sense 

of the urgency of the need^ Ihe fields were whitej 

the people as sheep without a shepherd » In Jerusalem 

the leaders were even now plotting His death. If ever 

He needed the help of faithful disciples^ it was now, 

"Yes^ Lord^ I will follow if you don^t raind waiting 

till my folks ai^e gone. They would miss me a lot^ and 

you know the law requires one to care for his parents," 

Jesus' call transcends all earthly obligations, "Let 

those unaware and uncalled take care of your folks. 

You go and preach the good tidings . " Jonah learned to 

his sorrow that there is no "substitute for obedience 

to the call. 

And another also said, Lord, I vdll f ollovr thee; but let 
nie first go bid them farewell, which are at home at my 
housco— Luke 9:61« 

Only six months left^- and he wants a farewell party! 
This XTOuld not mean a mere handshake and 'good-by. Prob- 
ably two weeks of merrymaking would elapse before this 
candidate would be ready for his prospective mission. 
He is the least admirable of the three and the most 
severely rebuked by Jesus, but how typical of many of 
us, "But^ let me first have a good time." "But let me 
first pay for my farm," "But let me first—" whatever 
your ambitions may be. What a sad commentary on our 
sense of values] Put your hand to the plow and don't 
look back. He who follows Christ must deny self. 

Gospel Herald, 19^3* 




By Daniel Josser, 1864« (continued) 

Vfe are accustomed to look upon the "Fathers of the Revolu- 
tion," as being models of virtue , patriotism and honesty; and, 
in this respect, I am ready to accord all that is claimed for 
them» . They may have been just, honorable and faithful, in the 
discharge of their duties in all the relations of life. I ad-^ 
mit that they were instruments in the hand of God, to effect 
this particular purpose* They were faithful in the discharge 
of their duty in the kingdomi of this world, and God bestowed 
upon them those natural blessings which such faithfulness has 
promise of* ifiien we assert what we believe the Scripture to 
teach, that Christians cannot fight or resist evil, we are met 
by the objection of Washington and his compeers being Christ- 
ians, and yet they fought* With all our reverence for the 
character of V/ashington, can we compare him ?ath Christ? Or 
must we not still look to Christ, as our guide and direct ;>r, 
\7ho alone has words of eternal life? And when we find his ex- 
ample and the teaching of Christ to disagree, can v/e hesitate 
to choose Christ as our leader? Certainly no one mil pretend 
that all the services rendered to the country by the patriots 
of the Revolution, would of itself prove them to be Christians. 
One at least of them, who rendered most signal ser^/ice to the 
country, and who showed a most self-sacrificing spirit, was an 
.avoYred infidel (, It is not our purpose, as it is no part of 0T).r 
duty, to criticise the religion of those who have departed, any 
further than to meet the objections which are urged against 
what we believe to be truth, and to point our readers to the 
true test of undefiled religion*, 

% purpose is to show Christ and the Apostles teach, as 
the duty of the believer. The commands which they taught are 
imperative, and no one dare either reject or disregard them, 
because of vrhat any man has believed' or done, ho^rcver bright 
his moral virtues may shineo If Christ and his Apostles teach 
us that vfe shall not resist evil, then non-resistance must be 
the believer's duty, even though all the great and mse m^en in 
the world should disregard it, I yield to no man in admiration 
of moral virtue, but Christ must still remain the rule of my 

Can a man be a Christian (in the true sense of the word) and 
not obey Christ's and the Apostles' commands? Then, if Christ 
teaches that we shall not resist the powers that be, how can 
they be true Christians who resist and overthrow their govern- 
ment? I again assert that it is not my purpose to crixicise 
the religion of any man, whether living or dead/ The natural 
desire to retain the friendship and good-will of man, would 
forbid allusion to the wise and great men of the present or 
preceding ages, whose religious opinions we cannot approve, if 
duty did not constrain us to assert what we believe to be truth. 
Our opponents make these allusions necessary, by urging the 
opinion and practice of popular men, and we may not shrink from 
the consequences of meeting whatever force there is in such ar- 
gument, (if argument it may be called). We are accustomed to 


boast of our manhood and independence, but I am unable to per- 
ceive either manhood or independence in the idea that because 
a thing is popular, it must be- true, or because certain men, 
however high their standing in society, believe, say or do a 
thing, it must be right. 

Our opponents admit that the New Testament teaches a higher 
morality than the Old; and yet they v/ould- impose duties on 
Christians, Yrfiich were held to be immoral under the Old Testa- 
ment c The law Yriiich God gave the Jews 5 forbids the use of the 
sword; except to defend or vindicate justice • Under this law, 
it could not become the duty of one faithful Israelite to fight 
against another faithful one-, This could^not be— — they cou.ld 
not fight vdthout cause, and if they were faithful to the law 
they Would give no cause. But, if we take the view of the 13th 
chapter of Romans which our cpponents say is the meaning of Paul, 
It would become the duty of one Christian to fight against and 
try to kill another I And it would even become the duty of one 
to take up the sword, "zvioyn^ng that the cause is unjust, and go 
forth, and' kill his brother, ttiio is fighting for right and jus- 
tice^ Paul says "every soul shall be subject to the higher po- 
wers," and they say this makes it the duty of a Christian to 
obey the call, take up arm.3 and go forth to battle when the po- 
wer calls for or demands our services in the battle fieldo 
if this is Paulas meaning, he vrould not teach a higher morality 
than the law,- for it provided against this immoral and unreason- 
able occurreucoo I suppose -:ux* opponents will admit that there 
are Christians in England, France or Germany^ Now, suppose 
there should war break out between one of these- powers and our 
OYTUo -Our powers vrould issue' a call for men to arm in defence 
-of our rights o The opposite power would do the same, for Paul 
speaks to one as well as the othero One side must be wrong; 
therefore this view of Paul*s teaching would make it the duty 
of one Christian to fight and kill anotner, who was c-ctending 
for right and justice. The position of our opponents m^kes this 
occurence unavoidable^ Is this consistent? is it reasonable? 
or is there anything of the spirit of the Gospel in it? 
• • It m^y be said vfe should not engage in an unjust war; but. 
this will not do, as Paul miakes no exceptions, and this would 
overthrow their omi positiouo And if this exception was admitt- 
ed, what would it am.ount to? They vrould differ in opinion, as 
they always, do ^ One would say "it is just," and would fight; 
another would say "it is unjust," and would refuse to obey, the 
power — and, by their own argument; they would place themselves 
in the position v^e stand on» Paul says to the Corinthians, 1st 
chapter. Not m^ny mse^ mighty or noble are called, but God 
hath chosen the foolish, weak and despised, to confound the vdse 
^ and mighty. Persons" of this class aTe but little acquainted 
-mth international law and disputes; consequently, could not be 
expected to m^ake correct decisions^ Therefore, the difficulty 
and danger could not be avoided* 

To prevent all such difficulty, inconsistency and embarrass- 
ment, as well as to preserve the hearts of his children from 
anxiety and distracting care, God has chosen his children out of 
the Trorld, to serve him in spirit and in truth, in singleness of 


heart, and says, they cannot serve God and iDaimjon. He has conv- 
manded them to labor their hands, the thing which is good^ 
so that they laay have to give to them that need* Far this rea- 
son, it is the duty of every christian to follow some calling, 
trade or profession, so that they may be useful to their fellow- 
man, and not to eat the bread of idleness. Care and idleness 
are alike unfavorable to devotion, and God has so ordained that 
his children shall be preserved free from either* The Saviour 
Says, we shall make our first oare be for the kingdom of God 
and his righteousness, a.nd all other things shall be added unto 
us* He does not intend that the things we need for our natural 
life shall be given to us vdthout our labor with our hands* 
But He mil have us to do our duty, and oorrmlt the rest to God, 
mthout care for the consequences; for mth all our care vfe can- 
not change the result, ?^o by care and thought, can add a cubit 
to his stature, or make one hair 7fhite or black? 

God desires the undivided affections of his children^ He has 
given them his Spirit, which sheds his love abroad in their 
hearts, and has separated them from every duty which would tend 
to alienate or divide their affections* The world has this 
tendency, and for this reason God has separated his children 
from it, so far as it is possible* The various and exciting 
duties of office in the kingdom of this vrorld, suits at law, 
and politics, all have a tendency to distract the mind and draw 
the affections away from God, and things pertaining to life 
■eternal* Therefore the Lord has denied them these privileges, 
so that he niay retain their affections; and thoir separation 
from them may show to the world that their treasure is in Hea- 
ven, and their affections there* Yfliilst consistency req\iires 
that they should talce no part, or seek to shape or influence 
the lavfs of the worldly kingdom, God was necessitated^, nerer- 
theless, so to direct, that his children should not come into 
collision mth the world* Christ told his disciples the chil- 
dren should be free, but to avoid offence He commanded them to 
submit in a matter which involved no principle* The tribute- 
money bearing Caesar's image and superscription, he told them 
to give to Caesar; and Paul says we shall be subject to, and 
not resist the powers, and pay them what is due to them* Peter 
says we shall submit to every ordinance of kings and governors, 
for* the Lord's sake* Neither of these intend that we shall 
obey, regardless of what Christ has taught. They sul*fered 
n©,rtyrdom rather than disobey God, or violate the principles of 
the Gospel. 

Government is necessary; it is right and good; and it cannot 
exist without law; and law must be supported by the SY/ord* No 
law would be regarded mthout the sword "vms with it. ^1 offi- 
cers in the govermnent are supported by the s^^/ord, and their 
duties discharged by virtue of its power* It is plain, then, 
that if the New Testament forbids the use of the sword to Christ- 
ians, it must also forbid them, to hold office in the government; 
for these all belong to the same kingdom and are supported by 
the same power* If they cannot exercise this duty themselves, 
then they cannot consistently delegate it to another* If they 
cannot themselves use the sword, they cannot consistently put it 


into the hands of another to use for them^ The tme principle 
of non-resistance, therefore^ separates its possessor entirely 
from the kingdom of this wDrld* They are in the world, but not 
of the vforld; and as they are not of it, so they have no right 
to take part in its affairs, or seek redx^ess at its hands for 
any grievances they may have suffered from any source or from 
any cause, . It would be unreasonable that they seek protection, 
or assist in electing officers, or make and shape la-tTS, or di- 
rect the policy of a foreign power, especially if they mil not 
share the burden and responsibility of its support or defence, 
in the hour of danger. They live in the kingdom of this world 
by its tolerance; and if the world think them worthy to dwell 
amongst %l\em in peace, and let them enjoy the rights and privi- 
leges of citizens, they accept the favor with gratitude, and 
are in duty bound to be obedient to all their laws and regula- 
tions, and to pay all taxes, duties, fines, or wh.atever rates 
or levies the government ma}^ see fit to impose upon them. This 
duty, the apostle Paul says, \re shall make conscience of; not 
' from fear of the penalty which would follow a refusal, but for 
conscience sake. The kingdom of thJ.s vrorld has povrer over the 
things ^of the world, and vdiatever portion of its* goods we have 
possession of, when they ask it of us, it is our duty to give it» 
It is theirs, and they only ask their ovm when they demand it of 
uso We* recognize and acknowledge the authority of the govern- 
ment over our bodies, and all we possess, Vfnen government de- 
rrands our personal service, in any matter T^iiich is contrary to 
what God*s word teaches, v;e may resign our bodies into their 
hands, to bear whatever they see fit to visit upon us. Resist, 
we dare not, it i^rould be contrary to Paul's teaching; and obey 
them where God. has -forbidden, yre cannot; therefore submission is 
the only course-^they can pursue. ■ 

I have before said, we find no fault mth the Government for 
the, course it has pursued, or is now pursuing. .We-do not pre- 
tend to say whether its course to the South has been just or 
unjust. Herein the msdom of God is displayed. The duty of His 
children is the same, whether they live North or South; or whe- 
ther the Government has dealt justly or unjustly; whether the 
rebellion is justifiable or unjustifiable* Their duties cannot 
be affected by what the world does, Yve have hitherto been well 
contented under the povrer which has: dominion over us. We ac- 
knowledge that it has been ^an ordinance for good to us, and 
feel grateful for the favor it has hitherto shoTjn us, and feel 
it to be our duty to pray the Lord for His blessing upon those 
who have been instruments in His hand in dispensing this great 
f avo.r; and that He will further endow them with wisdom and dis- 
cretion, so that they may be able to discerja 7fhat is right and 
just; and, above all, that He may give them grace to know His 
truth, and a willing mind to obey it, ' 

NOTICE:- The above treatise on Non-resistance and The Kingdom 
of Christ,. will continue thru the July. number; making two more 
instalments' yet to be published. — Editor, 

Great peace have they which love thy law, and nothing shall 
offend them. Psm. 118: 165. 




Alexander Mack iwas born at Schriesheimj,Gemiany July 27, 1679^ 
According to the history "Schwartezenau Yesterday and Today," 
by Lawrence Wo Shultz., 1954, he -was the youngest child of a 
fanaly of 8 children '(4 boys and 4 girls )j^ of Johann Philipp 
Mack son of George Mack and great grandson of Klbert Mack who 
bought a mill in Schriesheim about 1560, and became the ances- 
tor of a family of mill owners in and around Schriesheiin« 
Alexander was married to Margaretha Kling Jan« 18,^1701^ who 
was one of the three sisters in the original organisation at 
Schwartz enau in 1708. His father and his father-in-lavr were 
both members of the local town council and also held senior 
offices in the local chiirch which vj-as of the orthodox Calvinis- 
tic faith* 

One year after Mack was married his mother died, and at the 
same time his father, who had been in poor health for aboiit ten 
years, divided his possessions to his four children who v/ere 
still living* It is said that the legal document of this trans- 
fer is still to be found in the local to^m records. Alexander 
and his brother Jacob each received a half inters st in the mill 
•owned by their father, for their share of the estate. 

It is generally recognized that Alexander i>'Iack was the lea- 
der of the eight persons (5 brethren and 3 sisters) who organ- 
ized the Brethren or "Tunker" Church in SchY/artzenau in 1708.^ 
These 8 persons were part of a larger group of about 50^ who 
fraternized and worshiped together before 1708, under the lead- 
ership of Ernst Christoph Hochmann, a Pietiest preacher who^ 
traveled over much of Germany preaching his pietistic doctrine # 

It is said that feck became acquainted with Hochmann, who 
was about lO years older as early as 1705, and possibly before 
that time* And v^hen an Ma.rch 5, 1706 he sold his share of the 
mill to his brother Jacob, he reserved for himself a kitchen and 
a "great room" for 10 years* This "room" became the meeting 
place in 1706 for Hochiijann and a number of his followers from 
ivlannheim and Heidleberg. It is said that Mack^s father was 
much griaved by the religious activities of his Son, outside of 
the regular orthodox church, and it "was thought by some that it 
hastened his death* But his father-in-law, .although he held a 
senior office in the local church, was dissatisfied with the ' 
cold forrralism of the State church, and also took part in the 
meetings mth Hochmann in Mack's mill* 

It will be recalled that M*G« Bruinbaugh in "History of the 
Brethren" says that the Westphalia treaty, 1648, at the clpse of 
the "30 years war," only recognized three churches, viz. The 
Catholic, Reformed, and Lutheran; which were all state ohurchese 
and ^^7 ^^^ dissented from their eccleiastical decrees were 
excommunicated and subject to arrest and punishment by the state 

Thus it is said that when "the meeting" in Mack*s Mill beca- 
me kno^vn to the local government, they tried to arrest them in 


Aug, 1706, but all escaped* And in Oct. 1706, Iv^ck sold all 
his possessions in Schriesheim and moved mth his mfe and fam- 
ily to ^oixT^rtzenau where . liberty vras granted to the Pietists 
to continue their meetings and worship* 

Brumbaugh says that "the new congregation at Schwartz nau 
studied all denominations j and knew all shades of faith, and 
then turned from Ecclesiastioism and Pietism alike to carve out 
a nevr and distinct order of faith and practice©" , To, understand 
the meaning of these terms better, and 7^hy Mack and his associ- 
ates separated from the pietists, we^will give here in a con- 
densed form some extracts of, a lengthly account in "History of 
the Brethren," of the Pietist Hochmanno 

More than a,ll others combined did Srnst Christ oph Hochraann 
influence the mind and conduct of ^ the founder of the Church of 
the German Baptist Brethren (or Tunkers ) .. 

A careful study of. his life and teachings mil unquestionably 
reveal the atmosphere in which the spirit of Mack was stimula- 
ted and guided in the organization of a separate and unique 
br,nd of believers A o « He was bom about 1670, and was the son 
of a customs officer of Sachsen— Lauenbergo His father was of 
a. distinquished noble family, who, in his later years, settled 
at Nernberg, Yrhere as a citizen and as Secretary o.f War he pas- 
sed his closing years c • c 

Ernst was brought up in the Lutheran faith* His mother and 
his god— fathers vfere, however. Catholics o At an early age he 
went to Halle to hear the celebrated Xhomiisius lecture on law* 
At Halle Jlochmann was "awake aed" by August Hermann Franks, a * 
pupil of Spencer, In 1d9'3 he was arrested and expelled from 
Halle because of his testimxony for Jesus Christ and his stric- 
tures upon the state religions* • • 

In 1697 he came to Giessen and became associated with Gott- 
fried Arnold and other like-minded ones, notably Bippel* Here 
Hochmiann was drawn into a new religious order ~and became mxire 
emphatic in his hostility to all the creed-centered churches of 
the state. • c . ^ , .- . ., 

miile at Frankfort, he issued an ernest exhortation in an 
open letter to the Jews, urging them to seek conversion in view 
of the iirmediate second advent of the Lord» In the synagogue he 
delivered such ernest and impassioned prayers that the Jews fell 
to weeping and moaning, and some took Hochmann to be a Jew» 
l^ny of them followed him, and for their approaching conversion 
they sang with him a hymn he compcsed for the occasion— ^ "Wenn 
endlich^^ etCf>" 

Hochmann, however, soon learned that the conversion of the 
Jews was the hardest of all works' of Christian charity* Gichtel 
in 1702 wrote: *The dear Hochmann will at last come to know 
himself: Good intentions often deceive us* Without the spirit 
of God we cannot accomplish anything before the appointed time* 
I have also labored to convert the Jews- and I know that God's 
time is different from our ovm*' 

Then he turned his whole attention to the destruction of the 
organised sectarian churches. He regarded them as Babel, and 
labored to gather the believing ones into closer unity. If he 
did not absolutely insist upon the awakened ones leaving the 


church, he yet alway preferred that they should, from a most 
pronounced irL't\'ard desire, sever their connection completely 
from the State churches. He vfarned all those -v^ho had gone 
forth from Bah el not to return to it* etc#" 

Ivkny other interesting things might he written about the 
Pietist Hoclmoann, but this is sufficient to show the nature of 
Pietism; and of its "Church in the Spirit Only" doctrine. i.e« 
it did not see the visible church, and consequently could find 

• no place in its system for the outward church ordinances, wiich 
the New Testament so plainly teaches. It can readily be seen 
why this opposition to organized religion. It was a reaction 
to the organized state religions which were cold and spiritless 
and yet assumed an ecclesiastical authority which persecuted 
those who sougtt a living faith and connection with Christ their 

Thus Hoehmann*s exhortations to bis followers to a deep and 
prayerful study of the Scriptures, and loving obedience to the 
same, led A^ck and his followers to see, not only the invisible, 
but also the visible Church and body of Christ, and that the 
New Testament teaches that there must be sufficient organization 
or corporation of the members of the body of Christ to exercise 
the Church discipline which Christ and the Apostles taught.* and 
to practice the outward ordinances of the Church which are a 
visible sign of an inward reality* And when those eight persons 
Under the leadership of Alexander l^ck began to see the Pietists, 
■with all their sincerity and good intentions, failing to embrace 

'^-all of the New Testament teaching concerning the Church and that 
they were beginning to disintegrate and go their separate -ways, 
because of this, they determined to obtain what vras lacking 
among the Pietists, and undertook by the Grace of God to Organ- 
ise a New Testament Church; free of both ecclesiasticism, and 
the error of the Pietists. D.l^.W. 


God of wisdom, life, and peace. 

Thine is the blessed plan 
In holy bonds of love to join 

The t-yjain, created one. 

Now as these souls before Thee stand. 

Thy blessing we implore; 
Unite Thou them in heart and hand. 

And guide them evermore. 

As they go foirfch upon life's "way,. 

Sustain them by thy grace, 
That they may ever faithful be, ■ 

And live in joy and peace. 

May they mth holy lives adorn 

Thy doctrirtes. Lord, and be 
»Mid all of life, till death shall part, 

Txnie mtnesses for Thee. 

— Selected. 

THE PILGfllM 119 


In the morning, in tlie morning^ 
Vfe s^xall see the stmrise come; 

With its beauty over— spreading 
Over all our wondrous dorneo 

\Je shall Y/aken from our sltmibers, 
When the light is shed abroad; 

iSjid the freshness J and the glory 
Shall each rested soul applaud* 

In the morning, in the morning, 
V/e shall see the blessed light; 

Ye Tfho labor through the darkness. 
Ye who stand up for the right. 

Oh, there's jo^rous times a-6oming, 
Aiidi there's li f e abundant t hen ; 

For the weary and the mourning. 

There is strength and healing balm. 

Oh, there's lightness in pur spirits, 
T'/hen we think of all that bliss; 

Of that supper in the evening — 

That , f o r wo rids , we would not mi s s ♦ 

Oh, the weary that have travelled 

Such a journey ri^ny years. 
Till they're bending with their burdens 

jknd their eyes are dim -with tears* 

Oh, they're coming, those we're missing. 
Those i/e're grieving f \r today: 

Rise and lift once more the burdens. 
They shall all soon drift away. 

Come, resisting all the evil, 

Come, denying all the wrong; 
In the morning we are winning, 

We shall sing a new, new song* 

In the morning, in the morning. 
Oh, this night shall pass away; 

All the evil God will scatter; 
Seek the former things today. 

Just as Jesus left our labors. 
Let us take them in this day; 

Let us work for His good pleasure. 
Though all people turn a^rny* 

■—' — Lottie A* Gripe. 



The Song of Solomon is different then most books of 
the Bible* It is interesting to note that God is not 
once mentioned in this book. One may wonder why it is 
recorded in the Bible because of this, but when one 
searches into the depth of its meaning it can readily 
be seen why it has a place in the Holy Vfrit. The very 
fact that the institution of marriage is holy in the 
sight oi God is reason enough; for it contains an ex- 
aiiiple of the true devotion and love that flox^rs between 
those whose/hearts are pledged to each ether. Then 
when we consider the anology that it contains concer- 
ning God and his people Israel, and Christ and the 
Church, it is enough to thrill the soul. 

Some think The Song of Solomon was written to cele- 
brate Solomon's marriage to his favorite wife. Others 
hold he was not writing about his bride at all. If 
the book contains an anology of Christ and his "bride," 
the church, as it surely miust, then Solomon must have 
been writing about his bride. 

It is said that Jewish children were not permitted 
to read this book till they were 30 years of age. 

The book is rather difficult to understand because 
of the sudden changes in speakers and scenes with no 
explanation. There seem to be three speakers, the 
bride, called the Shulammite, the King, and a chorous 
called the daughters of Jerusalem. The Song is set in 
blossoming springtime, exhibiting Solomon's fondness 
for nature. 


1. "What is Solomon »s name for this book? 

2. Was Solomon's lover of the same race as he? 

3* VJhat verses denote the setting to be Springtime? 

[j.. Supply the missing words in this verse; " 

is strong as death; is cruel as the gi»ave. 

' - • — Melvin G. Coning, 

Goshen, Indiana 


VOL. h JUNE, 19g7 NG. 6 

''Dearly beloved, I beseech you as strangers and pilgrims, abstain 
from fleshly lusts, which war against the soul." 1 Peter 2: 1 1 


Talce mj life, and let it be 
Consecx^ated, Lord, to thee; 

Take my hands, and let them move 
At the impulse of thy love* 

Take my feet, and let them be 
Swift and beautiful for thee; 

Take my voice, and let me sing 
Always, only, for my king* 

Take my lips, and let them be 
Filled with messages for thee; 

Take my silver and my gold,~ 
Not a mite would I vxithhold. 

Take my moments and my days. 

Let them flow in endless praise; 

Take my intellect, and use 

Ev'ry pow'r as thou shalt choose* 

Take my will, and make it thine; 

It shall be no longer mine; 
Take my heart,— it is thine own,*^ 

It shall be thy royal throne. 

Take my love,— my Lord, I pour 
At thy feet its treasure— storei 

Take myself, and I will be 
Ever, only, all for thee* 

— Selected* 


THE PILGRIM is a religious magazine published monthly by Daniel 
F. Wolf in the interests of the members of The Old Brethren Church. 
Subscription rate: $1.50 per year. Sample copies sent free on request. 
Address: THE PILGRIM, Rt. 3, Box 1378, Modesto, Calif. 


The birth of Christ was foretold by the Prophet 
Isaiah more then 700 years before it cajne to pass 3.n 
these words: ^^Behold a virgin shall conceive, and bear 
a son, and shall call his name Imirianuel, which being 
interpreted is, God WITH usj» Isa. 7sliu Matt. 1:23. 
But when Jesus promised the Holy Ghost to his disciples 
(John llf.:l6,17) he said, "He shall be IN YOU," Thus 
the Apostle Paul says^(II Cor. 6;l6) , 'Tor ye are the 
TEMPLE of the living God; as God hath said, I will 
dwell IN THEM and walk IN THEM; and will be their God, 
ana they snaxl be my peop±e*'' 

A certain writer has said, "King Solomon seems araas- 
ed at the thought of God ' s . dwelling in a temple on 
earthy he says, 'But will God indeed dwell on the 
earthy the heaven and heaven of heavens cannot contain 
thee^ how much less this house that I have builded?* 
If Solomon could hardly conceive how God could dwell 
in a building made by hijman hands ^ what would have been 
his exclaFiation if he had been confronted by the New 
Testament revelation of God*s dwelling in bodies of 
mortal men, who by nature have been depraved and are 
sinful in God^s sight," 

In the New Testament quotation from John Ii^:l6jl7> 
Jesus distinctly sets forth the trinity of the God- 
head] and the office of each. Thus throughout the 
whole history of the Bible, it can be seen how this 
triune Godhead worked in holy counsel and unity in the 
creation^ and also continued in the same manner in the 
work of Redemption, For at no time since the creation 
has mankind been completely out of communication with 
one or the other of the Persons of the Godhead— unless 
it may have been in the interval from the death of 
Abel, to the birth of Encs (Gen. li:25,26)j a period of 


possibly 200 years^ during which it appears that no 
one ^'called on the name of the Lord," From that time 
until the giving of the law from Mount Sinai^ God ap- 
peared and communicated in various ways with chosen 
and faithful men of old^ as: Enock^ Noahj Abrah-am^ 
Isaac and Jacob^ and Moses, 

But when Moses received the law in Mount Sinai^ God 
also instructed him to build a ^'Tabernacle" for a dwel- 
ling place among the congregation of the Children of 
Israel: "And I will dwell among the congregation of 
the Children of Israel." Ex. 29:U5. "And I will set 
my tabernacle araong you^ and will be your God^ ana ye 
shall be my people." Lev. 26:12, 

This^ nowj was a new PRESENCE of God among his peo- 
ple; and it continued with the Chilaren of Israel 
throughout their "wanderings" in the v^ilderness^ and 
was brought into the Gaanan land by Joshua^ and was set 
up for a resting place at Shiloh (Joshua l8:l) ^ T^tiere 
apparently it remained for about 300 years ^ until the 
Ark of tiie Covenant was removed out of it^ in the time 
of Eli and Samuel ^ when the Children of Israel fought 
with the Philistines^ and were defeated^ and the "Ark" 
X4as taken away fr-om them^ and tiie "Presence" or "Glory 
of the Lord was departed from Israel." I Sam, U:lu 
There is no furthex" record of x^hat became of the Taber- 
nacle^ but about 100 years later. King David brought 
up the "Ark of the Lord" and placed it in a tabernacle 
Wiiich he had pitched for it in Mount Zion. II Sam. 
6:17« We are unable to tell if this was the same 
tabernacle that was at Shiloh; but rather think it was 

At the same time that God made the covenant with 
the Children of Israel at Mount Sinai, and commanded 
Moses to build the Tabei-nacle, He also commanded him 
to teach them, "The Lord thy God will raise up unto 
thee a Prophet from the midst of thee, of thy brethren, 
like unto me; unto him shall ye hearken. Deut. I8:l5- 
19. Thus the 8th Chapter of Hebrews tells us, that 
the tabernacle which Moses built, under that "first 
Covenant," and its sei^vice and priesthood, were but 
an EXAI4PLE and SHAD0V7 of "heavenly things;" and Jesus 



Chrdst was "that Prophet/^ and "Eternal High Priest" 
and "Mediator" of a "New and better covenant; establis- 
hed upon better promises." This JesuSj the son of 
Mary^'was conceived of the Holy Ghost, and was to be 
called the "Son of God." He was the "Lnimanuel" of Isa» 
7:lU, or "God with us." He was with God in the begin- 
ning, and ¥aS GOD. and was "made flesh and DWELT AbO^IG 

Thus God, the Son, came down to visit the earth and 
ived here awhile WITH US— as a man, and was "tempted 
in all points like as we are; yet ^^fithout sin." "He 
■was the image of the invisible God," and "In him dwel- 
leth all the fulness of the Godhead bodily^" This was 
a far more comprehensible and intimate manifestation 
of the Godhead than was the "i^esence" in the taber- 
nacle of the congregation of the Children of Israel. 
Vlien one of his disciples demanded of him to "Show us 
the Father and it sufficeth us, he said, "Have I been 
so long time with you^ and yet hast thou not known me, 
Philip? he that hath seen me hath seen the Father." 

Miat a blessed realization it must have been to 
those who believed on him when he was on earth, and 
knew that he was the Son of God^ But Jesus, in his 
bodily presence, could only be WITH them, and not IK 
them; and sometimes he was absent from them, and then 
they were sorrowful and lonely. So he told them, "It 
is expedient for you tiiat I go away: for if I go not 
away, the Comforter will not come unto you; but if I 
depart, I will send him unto you." "... that he may 
abide with you forever; even the Spirit of truth. . . 
for he dwelleth with you, APJ SH7iLL BE IN lOU." 

How expedient, indeed, this was, that the Comforter, 
which is the Holy Ghost, might come and dwell IN US. 
This is no doubt the greatest and m.ost blessed "pres- 
ence" of all— GOD IN US. 

When Jesus led his disciples out on Moxint Olivet 
to. ascend to the Father, and lifted up his hands and 
blessed them, he said, "And behold I send the PROMISE 
of my Father upon you; but tarry ye in the city of 
Jerusalem, until ye be endued with power from on High." 

The "Promise of the Father" was abundantly foretold 


by the Old Testament prophets (Isa, 32:l[;j Isa, UUOj 
Joel 2: 23^ 29 I etc,) And when the apostles were FILLED 
with the Holy Ghost on the day of Pentecost^ Peter be- 
gan to preach to the "multitude.'^ '^THIS IS TKaT WIICH 
WAS SPOKEN BY THE PHCPKLT JOEL^ and it shall come to 
pass in the last days saith God^ I will pour out my 
Spirit upon ALL FLSSH^ (not one nation onlyj but ALL 
FLESH) , . , Repent and be baptized, everyone 01 you in 
the name of Jesus Christ for the remission of sins, 

Though Peter, under the influence of the Holy Ghost, 
could preach this acceptance by God of all nations, he 
had still to lefirn it more clearly in the vision of the 
"great sheet" let down to him on the house toj., which 
he did not fully understand until he came into the 
house of Corneleus. and seen the 'Aoly Ghost come upon 
them (the Gentiles;, as it did upon the apostles at the 
beginning. Act^ 11: 15. ''Forasmucl'i then as God gave 
them the LIKE GIFT as he did unto us who believed on 
the Lord Jesus Christ- what was I, tnat I could with- 
stand God?" 

This is the "New and better covenant, established 
upon better promises" of Heb. 8s 6-13 j "¥nereof the Holy 
Ghost also is a i-^itness to us: for after that he had 
said before, This is the covenant that I will make with 
them after those dajs, saith the Lord, I Tiill put my 
THSt-ij and their sins and iniquities will I remember no 
more. . • Having therefore, bretnren, boldness to enter 
into the holiest by the blood of Jesus, BY A NEW ANT3 
LIVING VJAY, x^hich he hath consecrated for us, through 
the veil, that is to say, his fleshy and having an High 
Priest over the house of Godj Let us draw near with a 
true heart in full assurance of faith, having cur hearts 

sprinkled from an evil conscience, and our bodies 
washed with pure water." Heb. 10:15-22. 

"For ye have not received the spirit of bondage again 
to fear; but ye have received the Spirit of adoption, 
whereby we cry, Abba Father (My Father). The Spirit 
itself beareth witness with our spirit, that we ai^e the 
CHILDREN OF GOD." Rom. 8:l5. — D.F,W. 


By J, I. Cover. . 

¥e read: "This is he that came by water and blood, 
even Jesus Christy not by water only^ but by water and 
blood. And it is the Spirit that beareth Witness, be- 
cause the Spirit is truth. 

For there are three that bear record in heaven, the 
Father, the Word, and the Holy Ghost; and these three 
are one. And there are three that bear witness in ear- 
th, the Spirit, and the water, and the blood; and these 
three agree in one.'' 

The Holy Spirit, the Corapanion through life of all 
true Christians is also the Recorder, and witness of 
all that is said and done by all mankind* We note; the 
Holy Spirit bears record in heaven, and witness in ear- 
th. His record and witness are true, agreed in one by 
the water, and the blood. 

The water enters our every being, and is everyvmere 
present, even as the blood, constant, continuing V\iit- 
nesses of all that is done upon earth. The blood of 
righteous Abel witnessed to the cruelty, and iTorder of 
Abel by his brother Cain, and so does spilt blood wit- 
ness down through the ages. The rain upon the just 
and unjust alike, the virtue of this living substance 
witnesses to the gratitude and ungratitude alike of 
Mankind regarding the many blessings of God. 

The Holy Spirit is ever present recording in heaven, 
his witness to the deeds of mankind. 

But the most startling and dramatic record and wit- 
ness began when Jesus came into the world. Angels 
announce his coming. The Father speaks from heaven at 
his baptism. The Holy Spirit descends from heaven, and 
witnesses at that time as Jesus coming up out of the 
water, made holy by his presence, and his sacred blood 
coursed with vigour through his body; All witnessing t 
to the new and joyful, "beginning of the gospel of Je- 
sus Christ the Son of God, But even though this was 
all so glorious and harmonious testimony of the wonder- 
ful works of God, and his wonderful words and works is 
the Fathers will to man; we stand amazed, and awed by 


his death on the cross. Our Heavenly Father beholding 
this scene of man's quilt and shame ^ as Jesus suffered 
on the cx'oss, comiaands a mantle of dax^kiiess around the 
cross. The Holy: Spirit ever true and loving Companion 
of Jesus, witnessed to his death when Jesus "gave up 
the Ghost.** His sweat became as great drops of blood 
falling to the ground during his trial and suifering; 
the precious living blood flowed from his wounds^ and 
then at last, the wa^er and the blood witnessed, and 
stained the spear that pierced his side hj cruel man. 
Now also '^the blood of sprinkling spea-ceth better thi- 
ngs than that of Abel *»— speaks of the way to eternal 
life 'by washing **us from, our sins in his owm blood,** 
speaks by those 'hmo caiae up out of great tribulation 
and have washed their robes and made, them white in the 
blood of the Lamb;" and speaks of "propitiation through 
faith in his blood." All this the Holy Spirit has re- 
corded and witnessed to. And now the very important 
part of this lesson. We read; "The Spirit itself bea- 
reth witness with our spirit that we are the children 
of' God." 

■^-toen sinful man yields up his will, his mind, to the 
will and mind of God by "repentance from dead works, 
and of faith toward God" and applies "the doctrine of 
baptisms and laying on of hands" and begins to feel the 
resui-^rection of the dead and eternal judgment" working 
in his life to be a new creature, and judge the old man 
of sins then Our Companion "The Spirit of God beareth 
witness with our spirit that we are the children of 
God" and we can go^ on *»heirs of God and joint heirs 
with Christ; if so be that we siifier with him, that we 
may be glorified together." The j^ecording Witness scob 

day will write the last line of our record, and place 
our book in the heavenly Hall of Records, un'oil the 
Judgment Day. "And the books were opened"— the record 
of oux* lives— "and another book was opened; which is 
the book of life: and the dead were judged out of those 

things which were written in the books, according to 
their works— And whosoever was not found written in 

the book of life was cast into the lake of f i^e 

And there shall in no wise, enter into it anything that 

128 THE PILGiilM 

defileth, neither whatsoever worketh abomination, or 
maketh a lie: but they which are written in the Laxabs 
book of life," The record closed the Witness completei 

Recording ?/itness of my days. 

Of all I say and do; • 
Help me to walk in ali thy waySf 

And o-vm thy record true » 

Beholding all the ways of man. 

From past, to present time; 
The thoughts and deeds of all to span. 

In every age and clime* 

Be with me, for I yield to thee; 

My spirit heed thy call; 
jaid. Holy Spirit, -witness be, 

I give nry life, my all. 

Recording Witness, record true; 

}-fy every page to vnrite; 
I-zjay I from judgment, jo}'iul view. 

The land of rest, and light* 

• , -1160 Star Route, Sonora, Calif, 


By David A. Skiles. 

Sin covers every avenue, thought, and deed that is 
in opposition to righteousness, and reaches out its 
poisonous influence in inumerable ways, and dreadful 
consequences >7hich in its full end must bring what the 
apostle Paul calls, 6s 23. DEATH* And in this and the 
preceding verse how clearly he sets forth the two great 
opposites, sin and righteousness, "But now being raade 
free from sin, and become servants to God, ye have your 
fruit unto holiness, and the end everlasting life'^ 

In the early dawn of the human race God said unto 
Cain, **If thou doest well shalt thou not be accepted? 
and if thou doest not well, sin lieth at the door. The 
force and power of sin is of the Devil, and as darkness 
instantly rushes in when the light goes out, so sin is 
ever ready to take possession when righteousness gives 
way, but only then can it enter, for both can not dwell 


together successfixlly. 

All unrighteousness is sin_, and the wages and har- 
vest of sin is death. Mot that death when these eyes 
close to mortality, but the second death, of which the 
Revelator speaks, Gh.20:ll4.: "And death and hell were 
cast into the lake of fire. This is the second death,'* 
Verse 1^, "And whoseever was not found written in the 
book of life was cast into the lake of fire," separated 
from God and all his glory, and tormented in the fire 
that is not quenched. Here is conderanation, and the 
fruit and harvest of sin. Sin is the greatest blight 
that can enter the human breast. Sin is the source of 
all religious and political discord, dissension and 
distress on this earth, and in the life that now is. 

It was sin within the hearts of raan after the flood 
that brought upon them bable and confusion. It was al- 
vjays sin vjithin the camp of Israel that brought upon 
her the sore displeasure and wrath of God, as also their 
suffering, rejection and near exile from the favor of 
God unto this day* 

It will be Babylonish sin that will engulf the world 
in this closing dispensation, when she will be wholly 
absorbed in her abundant riches, and many delicacies, 
clothed in fine linen, and purple, and scarlet, and 
decked with gold and precious stones, and pearls, I'tien 
in her vain and fancied glory her harvest will be de- 
struction and desolation in one hour. Sin a venemous 
viper, why should we love it? In Rom. 62 16 we read, 
"Know ye not, that to whom ye yield yourselves servants 
to obey, his servants ye are to whom ye obey; whether 
of sin unto death, or of obedience unto righteousness? 

Righteousness, God is righteous, and every thing 
that issues from him is righteousness, "lAhatsoever a 
man soweth, that shall he also reap." Faith, repent- 
ance and baptism might be termed seeds of righteous- 
ness, an initiation into a life that bears fruits of 
virtue, the holy spirit, the new creature created in 
Christ Jesus unto good works, born anex^r, "Behold what 
manner of love the Father hath bestowed upon us, that 
we should be called the SONS of God," "But of him are 
ye in Christ Jesus, who of God is made unto us wisdom, 


and ^righteousness^ and sanctificaticn^ and redempticn," 
m the field of God's righteousness we have freedom 
from lust^ and the desire for evil^ having nailed it 
to the cross. In the field of righteousness \m have 
constant means of communication with Him who hears 
ex^ery fervent and effectual prayer of faith to answer 
in wisdom and prudance^ How gracious is our Heavenly 
Father in sending the Holy Spirit, the Comfortor to 
lead, guide and ccn^fort the pilgrim on his way» 

One of tne fruits of righteousness is to be '"Blame- 
less and harmless, the sons of God, without rebuke in 
the midst of a crooked and perverse nation, among whom 
ye snine as lights in the x-jorldi, Tnough in our right- 
eous endeavor while not immune from the we.akness of the 
flesh, the sins we so unwittingly commit, which bring 
us deep sorrow, sadness and regret, how gracious the 
provision of oui^ merciful God, that if we confess in 
deep contrition he will forgive „ Equally so. an essen- 
tial of rignteousness is that spirit of forgiveness 
■within us, even as we hope to be forgiven^ Another is 
that \ve find perfect satisfaction in tiie depth of hum- 
ility^, free from loftiness and haughtiness which the 
prophet Isaiah in Ch. 2s 11 says, '^The lofty looks of 
man shall be humbled, and the haughtiness of men shall 
be bowed dowm," 

VJhat profo^und and precious words fell from the lips 
of Jesus when he said, "Blessed are they which do hun- 
ger and thirst after righteousness; for they shall be 
filled," filled with godliness, righteousness and all 
the Iruits thereof. Truth, holiness, contentm.ent, love 
to God and man, and above all the blessed hope of the 
iinspeakable HMVESTand inlieritance in the very presence 
of God, and in the fullness and perfection of glory 
which he alone can provide. 

"What a harvest, when the angel reapers will be sent 
forth to gather the i^.eat into the Heavenly garner, for 
"then will the righteous shine forth as the sun in the 
kingdom of their Father. 'Who hath ears to hear let him 
hear". Matt. 13-U3« Blessed day when the veil x^ill be 
lifted that now dims the fulln^ess of unspeakable glory 
that God has in reservation for the righteous o 

-Rossville, Ind. 



"If any man will come after me, let him deny himself, 
and take up his cross daily, and follow me»" If we are 
to be followers of Jesus, it is essential that we pract- 
ice self denial* If it is so necessary to deny oursel- 
ves, we should understand what self denial means. Are 
we to deny ourselves anything and everything just for 
the sake of making ourselves miserable? There is sure- 
ly a greater principle involved than a self punishment 
with no purpose, 

VJhen Jesus came into this world he had a definite 
purpose which was to make atonement for sin, saving 

the world from condemnation, and bringing the way of 
salvation to mankind ^ Everything he did was for this 
purpose, Jesus fasted, prayed, went without sleep, 
ministered to others^ taught the people, denied him- 
self more than we knew, and died on the cross ^ all for 
a definite purpose. 

To deny self m.eans to be unselfish. If x-^e live in 
this life only to gratify our own desires, we are en- 
tirely selfish e We can even help others and still be 
selfish. If we gave a large amount of money to the 
poor or for any good p-arpose, and did it only to be 
seen of men and to receive honor from others it woTild 
avail us nothing for eternal life, for verily we would 
have our rewax'd, When o'ur purpose is to do the will of 
God there is nothing that we have that could not be 
denied, even our very lives, "For whosoever will save 
his life shall lose its but whosoever will lose his 
life for my sake, the same shall find it." We should 
deny ourselves anything that would hinder us from do- 
ing God's will. "For the grace of God that bringeth 
salvation hath appeared to all men, teaching us that, 
denying ungodliness, and worldly lust, we should live 
soberly and righteously, and godly in this present 

world ." "For all that is in the world, the lust 

of the flesh, and the lust of ohe eyes and the pride 
of life, is not of the Father, but is of the world." 
To keep ourselves from these things is true self 
denial. However, self denial in itself is only a 
negative attitude. To put ourselves in a positive 
attitude is to move out and do some good 



thing because we warxt to. This vjill automatically 
cause us to deny self. If we help others we must of 
necessity give up cxir time and self gratification. It 
is possible to deny ourselves so much that it would be 
impossible to help any one else. The miser practices 
self denial to the extreme^ only to enlarge his bank 
account. He is a failure as a christian because he 
has made no one happy^ not even him_self , 

We may think because some worldly person takes part 
in^ or does a certain thing_, we should never allow 
ourselves or our children to do the same, Vfe cannot 
be consistent with this attitude. The world^ (people) 
has many good things in it. Satan deceives the world 
(peoole) by mixing good and evil, and robs God of good 
in so aoing, Satan's nature and prupose are all evil, 
but he could not deceive if his true character were 
revealed. It is the christian's duty to separate and 
discern that which is good and tliat which is ev 1* We 
must prove all things and hold fast that which is good^ 

>rnen we are "born again, '^ cur purpose should be to 
serve the Lord in bringing others to Him, If we would 
be unselfish, our greatest desire would be that others 
nd-ght also receive the blessing. To accomplish this 
x^re will do everything in our power. All that we do and 
even our appearance will be affected by this great de- 
sire. We will keep our body in good health, we ^ru.ll 
think good thoughts, do good deeds, help others in 
trouble V This work should so stimulate us that we x^all 
radiate good will to others. The christian should be 
happy in the Lord and in suffering can still rejoice in 
the God of his salvation. 

Although it has been necessary for others to die 
for their faith, and it could be for us, Jesus wants 
us to take up our cross daily and follow him. This 
means for us to become a living sacrifice, wholly acc- 
eptable unto God which is our reasonable service. We 
must always endeavor to do the will of God regardless 
of the cost — even unto death, but if God wills that we 
live, we should devote oiir lives to Hirru It is a great 
thing to die for the Lord, but it is better to be a 
living sacrifice because we all must die sometime and 


if we spend our lives for Jesus^ our death will be a 
greater witness because of our living testimony. 

" strait is the gate and narror is the way that 

leadeth unto life, and few there be that find it«'* 
This scripture has been misapplied to mean a hard and 
difficult way of life to the extreme and the more es- 
treme the closer it would be to the narroX'\r way. We 
should not try to make the way so narrow that we can- 
not consistently walk in it, I think the narrow xvay is 
the line between two extremes. This takes the most 
self control because natural man is bound to be an ex- 
tremist, "And every man that striveth for the mastery 

is temperate in all things, ", Cor» 9:2^* "Let 

ycui"' moderation be known to all men»" Phil, h*^* It 
takes an effort to remain in a balanced condition. 
Going to the extreme in one way or another has been the 
cause of so many church divisions o 

Self denial is a necessary principle in ovlt lives, 
but if it is all we have, it will only make us unhappy. 
¥e will go to an extreme and be unbalanced, ¥e will 
have a negative approach and only be on the defensive. 
Self denial must be the result of a greater purpose 
and not the means. Mien we love the Lord oiir God with 
all our heart, and with all our soul, and with all our 
mind^ and with all our' strength, and ovr neighbor as 
ourselves, then we can practice true self denial. Then 
it is that we can sacrifice anything of selfish gain to 
benefit the kingdom of out^ Lord and savior Jesus Christ. 
In our natural lives we practice self denial to buy a 
new home or whatever we wish; we will do without if we 
know we gain in the end, VJlien our desire is to gain 
an eternal home it is only good reasonihg to be will- 
ing to give our lives a living sacrifice to Him x^rho 
died for us. — Rudolph Cover, Oakhurst, California. 

"Man does not live by bread alone, but by every 
Word of God." "Is not the life more than meat, and 
the body than raiment?" There are times when one 
cannot eat. There are conditions when the best of food 
cannot maintain life within these bodies. Food is but 
the "fuel" for the body that contains a life that had 
its origin in something that was not earthly. 



Worshiping the Creator in its true sense is confcmi- 
ing our desire to him^ as we do in pure prayer ♦ The 
principle of true worship is adoration^ which means 
love for the object adored. It is the soul-life reach- 
ing after God^ like the model of the artist_, which he 
tries to equal^ the soul, striving to be like unto God* 
The Son of God is the Maker ^s reflection in huraan form. 
He was the perfect man, the perfect God. He will dwell 
in us, if we give him place. He said, unto me is given 
all power in heaven and on earth. He promises us his 
power through the Holy Spirit. There can be only one 
ruling power in us. It follows that where divine power 
dwells its reign will be known^ The doctrine is effec- 
tual. *'I have chosen you out of the world-,'* They who 
are chosen out of the x^orld, no longer practice the 
lusts that are in the world. The teaching is. Be not 
conform.ed to this world, but be ye transformed by the 
renewing of your mind. This indicates a great change, 
— Those who are transformed will show the change hj 
keeping aloof from what is commonly practiced by world- 
ly people. 

The religion instituted by Christ demands a radical 
change, a new birth, the tree to be made good, the 
treasure of the heart to be heavenly, oz" fashioned af- 
ter the divine character. This character is explained 
in the Scriptures. The Old Testament ends with Ghirist 
for he says the law and the prophets were until John^ 
Paul says to the Colossians, they were nailed to the 
cross, blotted out, taken out of the way. The New Tes- 
tament is the last will of God, taught by Christ, which 
took effect at his death, like a human will comes into 
force when the maker dies. The kingdom of heaven is 
here now and Christ is its King.— He teaches the law 
of peace, forbidding the resistance of evil; under his 
reign there can be no strife; his followers can take 
no part in worldly government because peace does not 
exist in it as an abiding rule; nor can they connect 
themselves with business corporations as owners where 
litigation is allowed.— To suffer wrongfully and bear 


all things will keep us separate from strife. The pro- 
clamation^ Glory to God in the highest^ on earthy peace 
good will toward men^ is the end of strife with all 
who truly welcome his salutation. The love of God in 
the redeemed does not suffer the practice of strife. 
Love brings fellowship. To emphasize this^ Gln^ist says 
to his disciples^ *'By this shall all men know that ye 
are my disciples ^ if ye have love one to another c*^ Hu- 
mility among the doctrines of life^ show its character 
in simplicity^ in everything^ As tnere is much vain 
display outside of Christy those who ai^e in Christ will 
reprove this worldiiness by showing the opposite. 
Frivolity ana idle pastime belong to the fleshy ar.d 
those who ai^e spiritual deny them« The precept^ '^Love 
thy neighbor as thyself,'' lies near the hearu of the 
Christian^ because it agrees with the love of God in 
himc By this rvile vie can comiriit no wrong to another | 
it well prompt the employer to use fairly the employed, 
and the employed to an honest discharge of dutyj the 
seller to be just in profits ^ the buyei' not to exact^ 
the rich to be compassionate to the poor_, the poor to 
be appreciative; the husband and wife to be mutually 
considerate and helpful; the church members to' be re- 
spectful to the feelings of others so as not to cause 
grievance by taking liberties not generally sanctioned 
by the chui'-ch«-it is the parent of self-denial for the 
sake of edifying all. It is saj.d^ All the law is ful- 
filled in one word^ even in this^ Thou shalt love tny 
neighbor as thyself. The Law was given to bring order 
to m.ankind^ it pointed forward to the era of love by 
the gift of the Holy Spirit^ which effects the culmin- 
ation of divine order in every child of God^ through 
faith in the Savior of the world,— Vindicator^ 1911* 

¥e are very grateful for the assistance of Sister 
Carol Cover in publishing the Pilgx im, hy tj^ing the 
stencils for the irdmeographer, — ■ Editor, 

More people fail through lack of purpose than 
through lack of talent. '— Selected. 

136 ] THE PILGRII^i 



By Daniel iv^sser^ 1864 <» (continued) 

But to pray for the success of any measure or pola^oy of the 
Government; or to pray for the success of the army, North or 
South, I find no Y/arrant for in the Gospel, either in letter or 
spirit, God sees not as man sees; His "sfays are not as our vfays, 
nor His thoughts as our thoughts^ No man can stay His hand, or 
say, ?axat doest Thou? It may appear very desirable to us that 
the Union should be restored, slavery abolished, and other re- 
forms instituted tinder the restored Union, but God may^have 
higher objects in vi.ew than it is possible man can divine # No 
one can be othertvise than pained at the thoughts of the effusion 
of blood this war has induced — at the great suffering consequent 
upon it. That His object m^y be speedily accomplished, should 
be our earnest prayer, and that men every vvhere, both friend^ 
and enemy, may turn to the Lord mth all their hearts, and find 
peace, and favor mth Him, should be our sincere and earnest 
prayer » 

V/e do not recognize those as true non-resistants who profess 
to have conscientious scruples about bearing arms, and yet iden- 
tify themselves so far with the kingdom of this world as to 
appeal to the powers for protection from suffering, or to redr- 
ess any grievance they may suffer; who mil serve what are call- 
ed civil offices, under the powers that be; or who will vote for 
officers to make or execute laws in the kingdom of this world; 
or such as vail not go to the battle-field themselved, but will 
hire substitutes to go, and do that for them which, they say, 
they dare not do themselves. 

True non-resistants do not put their trust in an arm of flesh, 
God has promised to care for them, and in him they trust o 
They do not profess to believe that God will protect them from 
sufferin,^?-, but He is able to do so, if it is His will; and if 
it is not His will, man cannot prevent ite If He mil s^ it. He 
has a purpose in it, and vre should pray the Lord that His pur- 
pose may be attained in us, and we only be m:ade vrorthy to^sttff-^ 
er for His name, and not do anything whereby God may be dishon- 
ored* They know that the race is not to the swift, nor the 
battle to the strong; they glory neither in their msdom, in 
their might, nor in their riches; hut they glory in this, that 
they know the Lord, Y?-ho exerciseth loving kindness, judgm.ent 
and righteousness in the earth* Their life and vrorldly goods 
are in the hands of the Lord; He gave them, and He has ^ many 
ways by which to take them away again* Their concern is not ^ so 
m.uch how they may preserve these, as it is to preserve the life 
which is begotten in the soul, by the power of the incorruptible 
seed of the word of God. They look upon the commotions in the 
world as being in the hand of the Lord, who can control them^ 
according to His pleasure; and the interest they might take in 
them, or the efforts they might make to control them, could 
have no effect, except the effect it would have on themselves, 
in drawing their minds and affections away from miOre important 

The world has not this trust in God; their all is in the 


vforld» Their treasure is earthly, and thei;^ heart and affect- 
ions are mth their treasure, on earth* To preserve this trea- 
sure is their object, and as they are carnal, so they resort to 
carnal means to effect their end« This is natural and reasoii- 
able, and, so long as they resort to fair and honorable means ^ 
are not at all to be censured. 

Since the commencement of the present ^var, when the War Dep— 
airtment called for fresh levies of troops, and v/hen our State 
17a s threatened Tilth invasion, people have collected money to arm 
and equip militia, for loo:al or State service, and also for 
bounty to induce men to volunteer in the National service. This 
is not inconsistent for the "world, or such as profess that it 
is the duty of Christians to take up arms in defence of their 
rights and country. But is is certainly inconsistent in those 
Tfriao profess to be non— resistant, to pay, or arm others, to go 
and do what they say is vrron^ for themselves to do. 

The principle of non-resistance is, that God is the portion 
of the believer; and no harm can befall those who trust in Him* 
If he suffers them to be robbed, plundered of their goods and 
property, they do not look upon it as being necessarily a harm 
to them* God has said, all things must work together for good 
to those that love him. This consideration induces an exercise 
in their minds, which mil bring peaceable fruits of righteous- 
ness, from the chastening of the Lord. God has given them the 
Holy Spirit, and this affords joy, comfort and consolstion, un- 
der an;/ bodily affliction or deprivation mth vrhich they can be 
visited. They can therefore thanic God that he has given them a 
treasure vfhich man cannot take from them. 

It would be a very gross violation of this principle for 
non-resistants to show their reliance in or dependence on an 
arm ox flesh, by joining in with the world, to contribute money 
for bounty to induce men to volunteer, or to arm and eq^uip men 
to go forbh and defend their person and property. They are 
weak flesh, mth all other men; and this flesh will ever shrink 
from suffering. Their weak and timid nature rsay suggest the de- 
sire to see a strong army stand between them and danger, and 
even feel a secret wish, or be gratified to see men enlist for 
defence. These are the natural promptings of our perverse nat- 
ure, at which every faithful believer will be alarmed, and will 
be more concerned to resist this evil, or more fearful of being 
overcome by it, than they will be ab-out the enemy of the State* 
They will pray God to enable them to overcome this enemy, and 
deliver them from its power; and also that, if it is His will 
to permit the inemies of the country to inflict any injury on 
their person or property, that He would give them grace to bear 
it in true Christian submission, and in all trials to walk wor^ 
thy of the Lord, unto all pleasing. It would be very inconsis- 
tent to indulge or gratify this weakness, by yielding ourselves 
up in obedience to the flesh. Christ says ye shall "be mse as 
serpents, but harmless as doves," The dove will flee from the 
falcon till it is captured, ^vhen it submits without resistance* 
It vrould seem as if the disciples of Jesus might use their 
natural reason, or ingenuity, to excape capture or injury by 
their enenies, but must be harmless when captured, and never 

138 THE PILGfim 

prevent capture by defence— flee, or secrete themselves, but 
never resist evil» 

There is at the present time quite an ezcitement in the oofun-' 
try en account of the pending draft. Meetings have been held 
in the different sub-districts to devise means to induce men 
to enlist, so as to make up the quota of men required for ' 
toYmship, This is all right and proper, in men -who do not pro-^ 
fess to be defenceless; and many are induced to engage in it 
from motives of humanity or consideration for the feelings of 
their neighbors, upon whom it would operate seriously* But 
how can those who profess to be disciples of Jesus Christ, and 
say as such, Christ has forbidden them to fight, join in %'dth -:■ 
our opponents, and pay men to go and fight for them, or in the-' 

'ir stead? It is said, "It is to alvoid the draft;" but by what 
means? Inducing other men to go in our stead I Any one can see 
that there is no consistency here# If it is wrong for m.e to go, 
it is wrong to pay another to go for me. One of two motives 
must induce men to engage in this course. Either to place men 
in the army to fight, or else to avoid xhe inconvenience, or 
save money by getting the substitute cheaper than the commuta- 
tion fee. True reliance upon God, (which every Christian sho- 
uld, have, ) will cause us to adhere closely to His word or conv 
mandments,' with a full a^urance that He 7dll make a way to 
escape, mthout violationg the principles of His Gospel. But 
in saying God will" m^ke a way to escape, I do not msh to be 
understood that He mil make such a way that we will escape 

• without personal inconvenience and suffering. Gdd has suffered 
some of His most faithful children to be severely tried by per- 
sonal affliction, but yet He sustained them in faith, and love, 
so that the;/ could overcome and bear what, to our natural sense, 
would seem impossible to endure. The work yrfiich God has i^nrc- 
ught in the sovl of the believer, is what He has promised ta 
protect— and this is- the believer's most precious treasure; and 
he is mlling to sacrifice every thing else, rather than lose 
this, or dishonor his God by transgressing His command or vio- 
lating the principle of His Gospel. God has brought the high- 
est honor to his name, by the sufiering of His children; and 
should we shrink 'from any thing that would bring honor to the 
name of cJur God? If we have not the confidence that God vdll 
support us in faith, and strengthen us so as to enable us to be 
faithful, we dishonor God by -unbelief ; and if we are. not will- 
ing to endure the loss of all things for His sake, we, cannot be 
true disciples of Jesus Christ. (Concluded nest issue). 

After Pentecost, the disciples took Jesus' corrimand seriously. 
In Acts 1:15 we learn that the Church consisted of , only 120 
members. In 2:41' 3000 more were added at one time. In 2:47 
there was* a "daily increase." In 4:4 there were 5000 in the 
felloY/ship. In 4:20 we get a clue as to the reason for such 
phenomenal grotrth: ''We cannot but speak the things which ym 
have seen and heard." In 4:32 there are MULTITUDES. In 6:7 
they IviJLTIPLIED GREATLY. One well-known coiunentator estimates 
the New Testament Church to have been 65000 in the first six 
months, and another, 250,000. Acts 16:5 it was still increasing 
daily* ——Selected. 




It pleased the good God in his mercy, early in the beginning 
of this (last) century, to support his '*grace, that hringeth 
salvation, and which hath appeared to all men," by many a Toice 
calling them to awaken and repent, so that thereby m^any were 
aroused from the sleep and death of sin. These then began to 
look around them for the trnth and righteousness, as they are 
in Jesus, but had soon to see with sorrowful eyes the great de- 
cay (of true Christianity) alm.ost in erery place^ From this 
lamentable state of things they were pressed to deliver m.any a 
faithful testimony of tmith, and here and there private meet- 
ings were established beside the public church-organization, in 
which newly awakened souls sought their edification^ U:~<on this, 
the hearts of the rulers vrere emibittered bv an envious priest- 
hood, and persecutions were comnenced in various places, as in 
Switzerland, ?^rttem.berg, the Palatinate, Hesse and other places. 

To those persecuted and exiled persons the Lord pointed out 
a place of refuge, or a little *'Pella" in the land of Wittgen- 
stein, where at that time ruled a mild count, and where seme 
pious countesses dwelt « Here liberty of conscience was granted 
at SchYrarzenau, which is 7dthin a few miles of Berlenburg, 
Aad from this cause, though Wittgenstein is a poor and rough 
country, many people, and those of various kinds collected at 
Schwarzenau, and this place which had been but little esteemed, 
became so much changed, that in a few years it became a place 
extensively known. 

Those who were brought together there from the persecution, 
though they were distinguished by different opinions, and also 
differed in manners and customs, were still, at first, all 
called Pietists, and they themiselved called each other 
Brother, But very soon it appeared, that the words of Christ, 
l/ktt, 18, where he says: "If thy brother shall tresspass agai- 
nst thee, go and tell him his fault between thee and him alone, 
etco," could not be reduced to a proper Christian practice, 
because there was no regular order yet established in the chur- 
ch# Therefore some returned again to the religious denomina- 
tions, from which they had come out, because they would not be 
subjected to a m.ore strict Christian discipline^ and to others 
it appeared, that the spiritual liberty was carried too far, 
which was thought to be more dangerous than the religious or- 
ganizations they had left. 

Under these circumiStances some felt themselved drawn poiver^ 
fully to seek the footsteps of the primitive Christians, and 
desired earnestly to receive in faith the ordained testim.onies 
of Jesus Christ according to their true value. At the same 
time, they were internally and strongly impressed, mth the ne- 
cessity of the obedience of faith to a soul that desires to be 
saved. And this impression also led them at the same time to 
the mystery of water-baptism, which appeared unto them as a 
door into the church which was what they earnestly sought. 


Baptism, however, was spoken of araong the Pietists in very diff- 
erent ways, and the iP-annv^r in which it was sometimes spoken of 5 
caused pain to the hearts of those that loved the truth* 

Finally, in the year 1708, eight ■ persons consented together^ 
to enter into a covenant of a good conscience with God, to talce 
up the comDiandments of Jesus Christ as an easy yoke, and thus ta 
follow the Lord Jesus, their good and faithful Shepherd, in joy 
and sorrow, as his true sheep, even unto a blessed end© These 
eight persons were as follovj-s: namely, five brethren and three 
sisters. The five brethren were George Grebi from Hesse Cass el > 
the first; Lucas Vetter, likemse from Hessia, the second; the 
third was iilexander I. lack from the Palatinate of Schriesheim be- 
tween Manheim and Heidelberg; the fourth vras Andrew Bony of 
.Basle in Smtzerland; the fifth John Kipping from Bariet in Wur- 
ttemberg# The three sisters wex^e, Johanna Noethiger or Bony the 
first; Anna ivjargaretha I'/ack, the second; and Johanna Kipping the 

These eight persons covenanted and united together as brethren 
and sisters into the covenant of the cross of Jesus Christ to 
form a church of Christian believers » And when they had found 
in authentic histories, that the primitive Christians in the 
first and second centuries, uniforn-ily, according to the command 
of Christ, were planted into the death of Jesus Christ by a three- 
fold immersion into the of holy baptizm, they ex- 
amined diligently the New Testament, and finding all perfectly 
harmonizing thereYdth, they were anxiously desirous to use the 
means appointed and practiced by Christ him.self , and thus accor- 
ding to his own salutary counsel, go forward to the fulfillment 
of all righteousness, 

Now the question arose, who should administer the work exter- 
nally unto them? One of their number, vrtao vras a leader, and 
speaker of the word in their meetings, had visited in sincere 
love, different congregations of Baptists (Tauf gesixmten) in 
Germany, most of which admitted, that holy baptism, 7/hen perfor- 
med by an imm.ersion in v^rater and out of love to Christ, was in- 
deed right; but they would also besides this, m^^intain th^.t the 
pouring" of a handful of water might also do very well, provided 
all else would be right. 

The conscience however of them (the Brethren) could not be 
satisfied with this* They therefore demianded of him., who led in 
preaching the word, to immerse them according to the example of 
the primitive and best Christians, upon their faith. But he 
considering himself as unbaptised required first to be baptized 
of some one of them, before he should baptize another^ So they 
concluded to unite in fasting and prayer in order to obtain of 
Christ, himiself the fo'onder of all his ordinances, a direction 
and opening in this miatter, For he who was requested to baptize 
the other, wanted to be baptized by the church of Christ, and 
the rest had the sarnie desire. 

In this their difficulty, they were encouraged by the words 
of Christ, who had said so faithfully, "Where two or three are 
gathered in my name, there am I in the midst of them," Y^ith 
such confidences in the precious and sure promise of God, they, 
under fasting and prayer cast lots, which of the four brethren 


should baptise that hrothei"*, who so an^ciously desired to be bap- 
tized by the church of Christ » They naitually pledged their 
"ivord, that no one should ever diYulge, *^'rho among them had bap- 
tized first (according to the lot^) in order to cut off all oc- 
casion of cabling them after any ma,n,^ because they had found 
that such foolishness had already been reproved by Paul in his 
ifrltings to the Corinthians « 

Being thus prepared, the Eight went out together one morning, 
in solitude, to a stream called JEder, and the brother, who de- 
sired to be baptized by the church of Christ, ^e&^ when he was 
baptized, he baifjised him, by whom he had been baptized, and the 
remaining three brothers and three sisters. Thus these Eight 
were all baptised at an early hour of the morning© 

And after all had come up out of the water, and had changed 
their garments, they vrere also at the same tim.e made to rejoice 
with great inward joyfulness^ and by grace they were deeply im- 
pressed with these significant words, "Be ye fruitful and multi- 
ply?," This occurred in the year above mentioned, 1708 • But of 
the month of the year, or the day of the ^.onth ox^eek^ they^ 
yj^ ^-^yo left no record, , ■^C'^^'Z^c^^ ^^^,e^^*t^ ^M^^- (^^/'Tt^^*^ ., 
^ " ""^^ter this said eight persons wer-e m.ore and m^ore powerfully 
r ^ jVstrengthened in their obedience to the faith they had adopted, 
M and vfere enabled to testify publicly in their meetings, to the 
' truths and the Lord granted them his special grace so that still 
more becam.e obedient to the faith, and thus, v/ithin seven years 
time, namely, to the year 1715^ there was not only in Schwarze- 
nau a large church, but here and t:i^re in the Palatinate there 
were lovers of the truth, and especially was this the case in 
Ivfe^rienborn, where a church was gathered; for the church in Pal- 
atinate was persecuted and its members then cam.e to Ivlarienborn, 
iind when the ohi^rch here became large, it was also persecuted* 
Then those that were persecuted, collected in Greyfeld, where 
they found liberty, under the ICing of Prussia* 

Moreover, the Lord called during those seven years, several 
laborers, and sent them into his harvest, among whom Yrere John 
Eenry Kalkleser, of Frankenthal; Christian Libe and Abraham Du- 
boy from Ebstein; John riasz and several others from Norten; Pe- 
ter Becker from Cillsheim, And to these were added also John 
Henry Trout and his brothers, Heinrioh Holsaple and Stephen Joch, 
The m.ost of these came during those seven years to Crefeld; Hohn 
H, Kalkleser, however, and Abraham Duboy came to Schwarzenau; so 
did also George B© Gansz from Umstatt; and iviichael i^ckerlin 
from Strasburg, 

But as they found favor with God and men on the one hand, so 
(on the other hand) there were also enemies of the truth, and 
there arose here and there persecutions for the Y/ord*s sake. 
There were those who suffered joyfully the spoiling of their 
goods, and others encountered bonds and imprisonment, some for 
a few weeks only, but others had to spend several years in pri- 
sons. Christian Libe was some years fastened to a galley, and 
had to work the galling oar among malefactors; yet,^by God*s 
special providence, they were all delivered again with a good 

Since the persecution in the form of poverty, tribulation. 


and imprisojiment, by which, they were oppress ecl> made them only 
the more joyful, they were tried in another manner by men of 
learning, seeking to confound them vdth sharp disputations, and 
subtle questions, of which the forty searching toe st ions of Eb— 
erhard Ludydg Gruber, which with their answers mil be annexed 
to this treatise, mil sufficiently inform the reader* 

About this time it was deemed expedient by the chruch of the 
Lord in Schwarsenau, to issue this publication, for the instruc- 
tion of those pure minded persons who are seeking the truth. 
And in this T^rk ever5'- impartial reader, if he will read it with 
these introductory ren^arks, and without preju.dioe, can find, 
what has been the cause and object of publishing it. 

But inasmuch as those, which then stood in the work of the 
Lord so cheerfully, and confessed the truth with great simplicity 
and honesty, have now all departed in peace, the desire has ar- 
isen in those churches who bear the same testimony here in Inaev-^ 
ica, and who have likemse given themselves to the Lord to walk 
in the truth, to have this simple testimony again published, 
more especially for the benefit of oiir dear youth, that they nay 

have plain and simple exposition of the truth, in which they 
are instructed, and chiefly for the glory of God, who has so 
wonderlfull}?- preserved his truth even to these latter times. 

This simple testim^ony of truth we commend to the good and 
wise God for protection, and as an offering, we lay it at his 
feet of mercy. And may he give to the kind reader such a state 
of m3.nd that mil cause him to love the truth, and be acceptable 
to him., for it is only when we are in such a state that the tru- 
ly divine Spirit, who mil enable, us to prove all things, and 
hold fast that which is good and useful, will come forth and 
lead us as the lambs of Christ into all truth. Blessed is the 
man, who does not oppose him, for he will bring all things to 
his remembrance, whatsoever Jesus, the eternal truth, himself 
has said and taught. 

NoTf to the innocent Lamb of God, which talceth away the sins 
of the vrarld, be glory, honor and adoration in the congregation 
of the S'irstborn in heaven and on earth, in the CQmni'anion of 
the Father and the Holy Spirit. Axmn^ \ ' 

N.B. This simple record is taken in part from some papers, 
which were left by two brethren, namely, Jilexander Mack and Pe- 
ter Becker, who have already some considerable time ago fallen 
asleep in the Lord; and in part some things were inserted, which 
Vv-ere related to me orally by my parents, as well as by some 
other brethren, who have also fallen asleep in the Lord, and T^ho 
were themselves eye-witnesses of that which they have testified 
to us, to our consolation and encouragement. This he vdtnesseth 
who has -v^r^itten this the 30th, January 1774, as one called to 
the marriage of the Lamb, and to the great supper prepared for 
that glorious marriage. -Alexander K-kck, Jr. 

On account of the greatness of the Sovereign, ^rnter baptism 
which has heen comnanded by Jesus to be performed in his name, 
together mth all his other coirmandments, are to be considered 
GREAT. — Alexander ^jack Sx-*. 

THE PILGRI14 lk:i 

There Is a "beautiful land beyond our sight, 
A rest for the soul when it takes its flight, 
A place where the saints all robed in white, 

Sin^t songs of love. 

To God abore. 
In that lovely land where there is no night* 

There's a city of light in that far off land. 
And in that city a ''^mite throne doth stand. 
And around that throne is a blood ^.rashed band, . 

Of angels bright. 

In robes of milte^ 
Mio have humbly obeyed their Lord's corrmand. 

There the river of water of life we'll see. 
And eat of the fruit of the healing tree. 
That on each side of the river shall be: 

We'll walk along, 

Anoid the throng. 
Of souls redeemed and from sin set free* 

Oh could we but pierce through the veil of sense. 
And catch but a glimmer that comes from thence. 
Me thinks we-d not tremble to go from hence. 

But gladly go^ 

from cares below. 
To that land above where our joys commence* 

Then why should we tremble and fear to go. 
And bid farewell to our friends here below? 
We shall meet them again in heaven we knoWr> 

The thought is sweet, 

our friends to greet, 
VJhere the healing fount doth so freely flow. 

Then fly weary souls by sorrow oppressed. 
Soar up and av;ay to your Saviour's breast. 
He'll gather you home to eternal rest; 

There you shall shine. 

In robes divine. 
And. dwell in a mansion among the blest. 

— Kate Custer, 

Vindicator, 1908, 



The book of Isaiah was written from 76O to 698 B,C. 
He was probably the most foresighted prophet of the 
Old Testament* Seemingly he had a clear vision of 
what was to happen from his time to the last judgment j 
often speaking as if it had already happen-ff His main 
theme seems to be telling of Christ and the wonderful 
blessings people can have through him* 

He was also much concerned about his own time and 
people, and repeatedly warned them to turn and repent 
from their wicked and idolatrous ways and serve the 
one true and Living God* 

Isaiah was a great help and comfort to his king; 
especially in the saving of Jerusalem from the Assyrian 
army. He foretold of the judgment on many nations, 
including the captivity of Judah; the fall of Babylon, 
and the liberation of the Jewsj which took place over 
100 years after his death* 

Many of his prophecies have been fulfilled. But 
the ones that should concern us most are the ones^still 
future. The last two chapters tell of the Churchy 
the nex-^ heavens and new earth, and the separation and 
reward of the righteous and wicked. 

Through the whole Book, Isaiah constantly praised 
and thanked God for his goodness and mercies* The 
New Testament writers quoted Isaiah more than any 
other of the prophets, 


1. What king, diiring Hezekiah^s reign, thought he 

could conquer Jerusalem j but was defeated* 
2* What sign did Hezekiah receive that his life 

would be lengthened? 
3* Vftio did Isaiah prophesy should liberate the 

captive Jews? 
k. In what \mj did God speak to Isaiah? 

— Kenneth Martin, 
Goshen, Indiana. 


VOL. h JULY, 1957 NO. 7 

"Dearly beloved, I beseech you as strangers and pilgrims, abstain 
from fleshly lusts, which war against the soul." 1 Peter 2: 1 1 


The sands have been vra,shed in the footprints 

Of the stranger on Galilee's shore— 
And the voice that suhdued the rough hillows 

Will be heard in Judea no more. 
But the path of that lone Galilean 

With joy I mil follow todays 
And the toils of the road mil seem nothing 

V^en I get to the end of the Tiray. 

There are so noany hills to climb upv/ard, 

I often am longing for rest; 
But He who appoints me my pathway, 

lCno7?s just Y/hat is needful and best. 
I ]<aiow in his word he has promised 

That my strength *'it shall be as my da.y; " 
And the toils of the road mil seem nothing, 

■'yVhen I get to the end of the -^myt 

He loves me too well to forsake me. 

Or give me a trial too mxxoh; 
All His people have been dearly purchased, 

/Old Satan can never claim such. 
By and by I shall see Him and praise Him, 

In ,the city of unending day; 
And the toils of the road will seem nothing, 

V/hon I get to the end of the -^vay. 

Vlhen the last feeble step has been taken, 

And the gates of that city appear. 
And the beautiful songs of the angels 

Float out on my listening ear; 
When all that now seems so mysterious 

Will be bright and as clear as the day; 
Then the toils of the road will seem nothing 

When I get to the end of the way# 

— Selected. 

IkS ^_^____ THE PILGRIM 

THE PILGRIM is a religious magazine published monthly by Daniel 
F. Wolf in the interests of the members of The Old Brethren Church. 
Subscription rate: $1.50 per year. Sample copies sent free on request. 
Address: THE PILGRIM, Rt. 3, Box 1378, Modesto, Calif. 



We are often made to wonder if we KNOW Jesus. Per^ 
haps none of us know Him as we should and could know 
EliJU Can we imagine a Christian not being acquainted 
with Christ? Wlxat would we think of a doctor who had 
never studied medicine? Wliat about the lawyer who 
has never studied law? Would we risk our cases with 
them? We not only want the doctor and lawyer to have 
completed their studies in their particular p)rofession, 
but we want also that they should be experienced. How 
then will we become acquainted with Christ and be made 
experienced Christians? I know little about Shake- 
speai^e because I am not acquainted with his works. 
But there are those who feel they know him. They be- 
came acquainted with him by reading his books^ and the 
testimony of those who have written about him* 

Jesus never wrote any books^ but there are many 
authox's iftiho have .written about him. Men who i^^ere with 
him and listened to his words ^ and beheld the deeds 
which he did— and x^hat wonderful deeds i There were 
men wi'iting about him thousands of years before he 
appeared on. earthy and there are those who solemnly 
testify that they have seen him^ and heard his words, 
after he left this earth and returned to his heavenly 
Father* Wh^t wonderful things- are thesel They are 
the most profound and gracious things that could ever 
engage our attention. If the things that are said 
about Jesus are true, then every other interest in life 
is subservient to this. But do we find this to be 
true with us? Is he foremost in our minds and hearts? 
Here is a key to our own hearts and thoughts. If he 


is not first with us then it must surely be true that 
we do not know him^ or do not fully believe what we 
have heard of him, "When he was here on earth he said: 
"I aiTi the way, the truth and the life\, no man Cometh 
to the Father but by me,'* Also he said, **I am the 
resurrection and the lifej he that believeth in me 
shall never die,'* If this is true then we have the 
answer to the greatest problem that the world has ever 
had- that of the source of life, and the destiny of 
the human soul. The greatest men of science today are 
giving their whole effort and spending millions of 
dollars and even risking theii' lives to find the answer 
to these two questions. It seems their main effort is 
directed in the field of searching for the origin of 
life, ^¥e have reason to believe that men who do not 
have Qirist in them are afraid of destinies. 

So then we, who have the faith of Jesus Christ, 
have a greater outlook on life than an Einstein or any 
other great physicist who is still limited and engross- 
ed in formulas and endless calculations which can 
never rise above- the physical. It laust stop short, of 
an END^ Therefore it i.s worthless as an answer to the 
great question of our dDstiny, But in Jesus Clii^ist we 
have the answers to all of our questions. We know 
where we came from, why we are here and where we ai^e 
going— and we have more: he has promised to reveal to 
us things to come which we know not of now, and could 
not ask, because they have never entered our minds. 
We are promised a life with him forever in glory, .This 
is incomprehensible to vls in over present state. Who 
ever heard of a scientist speculating on an eternal 
life of glory. They dare not. It is beyond them,. 

If we wish to know something of the creation and 
origin of things which promises the best results? go 
to the scientist with imagination and theory? or to 
Jesus who could say, "I was there"?' Hear these sub-- 
lime words from the Book of God, "IN THE BEGINNING 
THINGS WaU^: mm by HIM^ and without HI14 WAS NOT ANY 


VJAS THE LIGHT OF MEN." Ho Christians i do we believe 

This is the very essence of all that we are search- 
ing for» But what hope have we of coming into com- 
munion and fellowship with such an one as this? Great 
men are too austere to be accessible to the common man. 
Their ways and thoughts are above us. Yes, this is 
true of the great men of the earth; and the reason is, 
they are so limited* But true greatness is fo\md only 
in Jesus Christ, and his humble disciples. He says, 
"COME UNTO ME^,.. and LEARN OF ME, for I. am meek and -. 
lowly in heart, and ye shall find rest unto your souls," 
"In my Father's house are many mansions, ♦• I go to 
prepare a place for you • , . and I will come again and 
receive you unto myself, that where I am there ye may . 
be also," Again do we believe it? If it is true tj:ien 
"STAR" of all the ages, "I am the root and offspring 
of David, the bright and MORNING STAR, ^'I am. he that 
liveth and was dead; and behold I am alive for ever- 
more, Aiaen; and have the keys of hell and of death," 
HELL and LEATHii have they been forgotten? How gracious- 
ly favoranle it will be to be acquainted id-th Jesus 
when he comes againj How utterly frustrated and condem- 
ned to hear the words: ^'I never knew you.," "Whosoever 
therefore shall confess me before men, him will I con- 
f ews also before my Father which is in heaven. But 
whosoever shall deny me before men, him will I also 
deny before my Father which is in heaven. 

Science is cold and heartless-. To science we are 
only things. We are only pai'^t of a great mass of ani- 
mate beings. You may take your child to the doctor; 
He could, if he would, ell you m.uch about its body; he 
could name the parts and tell how they function, but 
he has not one instrument in his office to look at the 
soul. If we should ask him about the soul, he would 
tell us that it is not within his field of learning. 
We would have to seek some other source of information. 
To the doctor we are just another human being. But to 
Jesus Christ we are, each ox us, a precious individual, 
a dearly loved soul. He proposes to accept us into 


his fellowship on such a basis. Good parents do not 
think of their children in nuiabers^ but they think of 
them each by name. Until we' are saved we are as sheep 
gone astray; but there is more joy in heaven over ONE 
sinner who repents and turns to God than of NINETY 
At© NINE just persons who need no repentance, When we 
are saved we are as a sheep that is called by NAM and 
are KNOM of Him* How wonderful that Jesus LOVES us. 
We do not expect the doctor to love us; although he 
will do all in his power to heal uSe Neither do we 
expect those with whom, \m do the business of this 
world to love us. But Jesus LOVES us^ even as a father 
loves his son^ as a mother loves her child — and more. 
His is love beyond a brother 'So He it is who "has 
LOVED us and washed us from our sins in his own blood," 
We sometimes wonder if we truly love Jesus^ but we can- 
not doubt his love to us— this is more wonderful, 
"Greater love hath no man than this^ that a man lay 
dovm his life for his friends _, ye are my friends if ye 
do whatsoever I have coFjaanded you," He says, "As the 
father hath loved me, so have I loved you, continue je 
in my love»" 

God so loved the world that he grjve his only begot- 
ten son, that whosoever believeth in him might not 
perish, but have everlasting life* Surely any one who 
loves me to the extent that he gave his life for me is 
well worth getting acquainted with. He has the key to 
what I have been looking for. He saw something in me 
that was worth loving, I must get acquainted with "hira 
— he knows what I must know about myself. He can tell 
me how I was lost and how I must be saved, "Herein is 
love, not that we loved God, but that he loved us," 
Does anyone know of any greater, spring of joy, than 
love? It is a fountain that is full, and welling over 
with the pure crystal waters of life. We may drink, 
till we are full, and drink again, and be changed from 
a earthy, sensual creatm^e to a true, loving child of 
God, -D,F,W, 

"He who would learn humility must first learn to 
make the right estimate of himself," 

IgO " ' " . " THE PILGRIM 

By J, I, Cover 

We read: "And grieve not the Holy Spirit whereby 
ye are sealed unto the day of redemption— Nevertheless 
the foundation of God standeth sure, having this sealj 
The lord knoweth them that are his, and let everyone 
that nameth the name of Ght^ist depart from iniquity," 
Here we have portrayed to us the sealing power of the 
Holy Spirit; no sin. can dwell in the presence, and 
power of the Holy Spirit*. .. . 

Thosf who -have, recieved the Holy Ghost have indeed 
a wonderful influence over their. lives; teaching, 
guiding, bringing the word of IVuth to our remembrance, 
-reproving of sin, of righteousness, and' of judgment; 
our companion and guide,— all the wonderful inducements 
live in harmony with God, are working in the hearts of 
those who allovj the ^oly Spirit to have charge of our 
lives, and in this way a sense of security, and deep 
abiding peace, comes trust and faith in God, and the ■ 
seal of the living God in near at hand,— "The Lord 
knoweth them that are his," What a wonderful protec- 
tion this great; Sealing Power is J Temptation, and sin 
surround us on every hand; even as Jesus after being 
baptized, and recieving the, Holy Spirit, was led by 
him into the wilderness to be tempted by the Devils 
The holy forces of good, light, and life, working to- 
gether foiled every pxirpose and plan of Satan, and 
Jesus ; resisted victoriously everj temptation "without 

-.How wonderful to realize that the Holy Spirit having 
all this experience with Jesus, is now sent to God^s 
dear children to kee p them., f rom evil; and now the the successful resisting, and overcoming evil, 
is with the power, of Good, "Be not overcome of evil 
but overcome evil with good, "' The Holy Spirit is all 
good, and brings to the mind the good things ^of God, 
that -^:^e- found in the ^vord of Truth; so, the gjr eat 'Seal- 
ing Power works to keep the evil out by the -virtue and 
power of good— "The Righteousness of God, M We are ad- 
monished not to grieve the Holy Spirit of God: at every 



transgression^ every misstep^ every unkind word and 
deed, the Holy Spirit moves a distance away, and whis- 
pers to us of our missteps, and reproves us of sin, 
Our only safety is in keeping the Holy Spirit in our 
heart j and .just so long we sire sealed away from evil. 

At all times God demands our will, ourselves 5 to 
desire his power to work in us— pray often to Our 
Heavenly Father to fill our hearts with the Holy 
^Spirit-* be has promised to give his Holy Spirit "to 
all who ask him. '^ Completely yielding to God, believ- 
ing in Him., and desiring to be obedient to his living 
Word, brings to us the possibility of being sealed 
unto the day of redemption* 

. . Sealed froiri every kind of sin, 
": Holy Spirit dwells within; 
Keeps us on the narrow way; 
Watching us by night and day» 

When forgetful of his power; 

Yielding in temptation *s hour; 
Holy Spirit from us moves, 
■■ . And our every sin reproves. 

Then alas we view our way; • . ^ 
We forgot to watch and pray; 

Sorrowing, confess our wrong, 

God is gracious, kind, and strongl 

Oh the bliss of sins forgiveni 
Giving us new hopes of heaven; 
. ' Holy Spirit in our heart. 

Pray he never will depart. 

Day of Christ is near at hand; 

Vfe are nearing Heaven— land; 
Sealed in life, or death to be ' 

Happy in eternity. 

-II60 Star Route, Sonora, Calif. 
Concluding: THE PLEDGE OF LIFE. 



And the border of the Canaanites was from Sidon 
as thou comest to Gerar^ unto Gaza; as thou goest, 
unto Sodom and Gomorrah^ and Admah^ and Zeboim^ 
'even unto Lasha«— Gen, 10:19o 

There is a place called Gerar, It is located south- 
ward from the Plains of Mamre in Canaan, It is in the 
country of the Philistines* It is on the xmy to Egypt, 
And there are some of God^s people dwelling there ♦ 

So let us see what it is like. Well, it seems to 
have a low moral tone. It leads to relaxation of 
standards. It is a place of trouble and strife. The 
Lord's blessing may be found there, but the communion 
of the Lord is rarely found there* There is envy and 
struggle and sorrow. And it is on the border of Egypti^ 

How do we know all this? Let us turn to the record. 
In Gen. 20 we read of Abraiiam, that he journeyed from 
thence toward the south country and dwelt between Kadesh 
and Shur, and sojourned in Gerar^ And while he sojoui^n- 
ed in Gerar, the only thing of note that he did there 
was to tell a lie{ Because he said of Sarah his wife^ 
^*She is my sister*" In the border town of Gerar, 
southward toward Egypt, Abraham was willing to risk 
the honor of his wifei And that is the first record 
we have of Gerar, 

Mow one generation farther on, and here we are at 
Gerar again. In the twenty-sixth chapter of Genesis 
we find Isaac going down unto Abimelech king of the 
Philistines, unto Gerar. Then the Lord appeared unto 
him, and said, "Go not down into Egypt; return to the 
land of which I tell thee. Dwell in the land and I 
will be with thee, and will bless thee." 

And Isaac abode still in Gerar. 

Now Isaac has followed his father *s footsteps, and 
is about to follow still farther. For when the men of 
the place asked him about his wife, he said, "She is 
my sister," because he was afraid to say, "She is my 
wife"- for he thought, "The men of this place Biay kill 
me for Rebekah, because she is fair to look upon." 

This is Gerar, running true to form^ First Abraham, 


then Isaac 5 lie about their wives because they fear 
the men of Gerar* But they need not have feared to 
own their wives had they been back in Canaan where 
they ought to have been. 

So Isaac remained in Gerar, and he sowed in that 
land, and reaped a hundredfold^ because the Lord bless- 
ed him. Yes, even in Gerai^ the Lord can bless. But 
he soon roused the envy of the Philistines, and they 
bade him depart. Even then he did not return to his 
own land, but he went into the valley of Gerai', and 
pitched his tents there. And his servants dug wells, 
and the men of Gerar strove with his servants, until 
Isaac removed from that place to avoid the strife. 

This is Gerar, running true to form. But Isaac 
need not have moved and striven, and moved again, and 
striven again, and moved, if he had been back in Canaan 
where he ought to have been^^ 

Now how do Christians come to Gerai^? lAlhy, southward 
from. Canaan toward Egypt, Isaac came to Gerar because 
there was famine in Canaan, Sometimes there is drought 
in Canaan, Often there are storms. Life may be hard 
in Canaan, Southward lies Eg;^rpt, watered by the great 
overflowing Nile, a land of plenty and pleasui'e; or so 
it seems from the arid hills of Canaan, when Canaan is 
a desert and a trial. So the Christian starts for 
Egypt, but he usually dolays in Gerar, The Christian 
who has lost his first love is living in Gerar, The 
Christian who engages in questionable activities in 
questionable places with questionable companions is 
living in Gerar, The Christian xAo conforms to the 
society around him to oxcape the reproach of Christ is 
living in Gerar, The Christian who has forgotten the 
totality of his commitment is living in Gerar, 

And they all have trouble and sorrow. They have 
blessings from the Lord; they are Christians, But 
they are miserable with internal struggles. They are 
trying to serve two masters and lay up two kinds of 
treasm^e at the same time; and they are in danger of 
missing both. Like a house divided, they cannot stand. 
They cannot abide long in Gerar, 

But Gerar is a border town and from there it is very 


easy to pass over into Egj^^t, And the Christian who 
lives in _Gerar must soon make a decision. He can 
either come. out boldly for Christ in all his living or 
he can pass over into Egypt, Because it must be either 
Canaan or Egj^^t, Gerar is a way station, not a perm- 
anent residence. Its name means "sojourning," 

Now Isaac made a wise decision. He went up from 
thence to Beersheba. Beersheba is a central point in 
the land of Canaan, ' Isaac was back where he belonged. 
And,' then the -thing happened that had not happened since 
Isaac took his journey to Qerai% The same night the 
Lord appeared unto him, and said, "I aia the God of 
Abraham thy father; fear not, for I am with thee and 
will bless thee," Not once in Gerar did the Lord 
appear to Isaac, Not once did He confirm the covenant 
with Abraham, Not once did He give Isaac the reassur- 
ance, "I am with thee," Not in Gerar. What dull years 
those must have been in Gerar i In spite of the fact 
that his wealth grew and his- flock and herds increased, 
what a futile imitation of living, after alii 

So he built an altar' there, and called upon the 
name of the Lord, An altar in Canaan, not in Gerar, 
the border town on the southward way to Egypt, 

Gerar is no place for a Christian to live, A dwell- 
er in Gerar has little testimony for his Lord, VJhen 
he has been a while in Gerar he is conformed to the 
place. But he is always lonely in this town of half- 
way/ religion.. Because he knows the Lord, and has once 
dwelt in Canaan, he cannot enter wholeheartedly into 
the pleasures of the inhabitants of Gerar, He cannot 
be one of them. And because he is here 1ie is out of 
fellowship with his Lord, and cannot be one with Him, 

If any Christian- has gone to Gerar, to him the Lord 
says, "Go not doi^i into Egypt; return to the land of - 
which I tell thee. Dwell in the land and I will be 
with thee, and will bless thee," 

Often the ,Lord Himself may permit the troubles, the 
struggles, the strifes that make the heart sick at 
Gerar in order to draw the heart of His servant back to 
the peace and joy and communion of Canaan, For the 
drought of Canaan is sweeter than the waters of Egypt, 


and the famine of Canaan is sv^eeter than Egypt^s honey. 
The people of Canaan need feat- neither thirst nor hun- 
ger. In the midst of the drought and the famine, to 
them the Lord says, ^'Feai^ not, for I am with thee, and 
will keep thee . " 

Christian, go not do\m into Egypt, nor remain still 
in Gerar, but come over into Canaan, and there find 
peace and joy and contentment in being where you know 
that you, as a Christian, ought to be« -Gospel Herald* 


The British ship Brittania was v^ecked off the coast 
of Erasil, and had on board a large consignment of 
Spanish dollars. In hope of saving some of them, a 
number of barrels were brought on deck^ but the vessel 
went to peices so fast that the only hope for life was 
by taking at once to the boats ♦ The last boat X'jras 
about to push off , when a young midshipman went back 
to see if any one was still on board. To his siirprise 
there sat a man on deck with a hatchet in his hand, 
with which he had broken open se^^eral of the casks, 
the contents of which he was now heaping up about him, 

"I'^hat are you doing there ?'» shouted the youth: 
"donH you know the ship is fast going to pieces?" 

"The ship may go," said the man, "I have lived a 
poor wretch all my life, and I ana detex^mined to die 

His remonstrances were answered only by another 
flourish of the hatchet, and he was left to his f ate* 

¥e should count such a person a madman, but he has 
too many imitators. Men seem determined to die rich 
at all hazards. Least of all risks do they count the 
chance of losing the soul in the struggle. 

And yet the only riches we can hug to o*ur bosom with 
joy, in our dying hour, are the riches of grace through 
Jesus Christ, which we must m'ake ours before the dark 
hour comes. Oh J how rich have many died in their gar- 
rets and huts, while kings and priests have entered on 
the other life more destitute than beggars. >Jho would 
not' rather choose to be rich for eternity than rich 
for the fleeting moment in which the ship is sinking - 
in the dark waters.— Selected 




Since many Christian bodies do not practice close coramunion 
the question of its Scriptural support naturally stiggests it- 
self© At first thought, the practice of close coimamion m^y 
seem to be out of harmony mth a universal Gospel vrhich is for 
all men«. The proponents of open coimianion usually assert that 
it is a loving invitation to the Lord*s table that should not 
be denied to an3/one -who desires it* l.^js^nY seemingly good argu*- 
ments may be advanced in its favor* Does not the very desire 
to partake of the holy emblem denote faith in the saving merits 
of Christ's atonement at Calvary? It may* It may also denote 
faith in the outivard act, eating of the bread and drinking of 
the cup, as a means of gx^aoe mthout discerning the Lord's 

Some years ago an aged man of our comnaanity who -was extreme- 
ly profane and tmgodl^j- was sick unto death* In this condition 
he was visited a number of times and admonished, as he had 
been before, to accept Christ and become a Christian* lie said 
he would accept Christ, but he would not accept Christian 
baptism* lie ".TOuld not identify himself with ^Xly Christian 
brotherhood* He ^v-as visited by se verbal ministers in his last 
sickness, but would not submit to the Lord's prescribed ivay, 
V^T\i 16:16, Finally, a minister came to give communion to his 
wife and offered this man communion, too. He accepted the 
bread and cup, as offered to hira by this open-coirmunion minis- 
ter, though he had alTra,ys refused the ordinajioe of baptism as 
commanded by the Lord* Soon after this he died. In the funer- 
al service the minister who had given him comrtmnion spoke of 
him as a "brother*" It was quite apparent that this minister 
considered the act of taking comraunion an act of saving faith* 

Now the communion was inntituted for the purpose of honor- 
ing Christ onr Lord and Saviour* He specifically said, "This 
do in remembrance of me*" But such use of communion is clear- 
ly honoring it above our Lord and the Scriptures which d^olare^ 
"There is none other name under heaven, given among men, vdiere- 
by we must be saved," For salvation it must ever be "Jesus 
onlyl" But let us first look a bit more closely at what close 
commixnion reall}'- is* How close is it? How close should it be? 
And who shall say how clone it shall be? 

The last question should evidently be the tirct considered. 
Communion is beyond question an ordinance of the Christian 
church* However, it is not an ordinance that v?as instituted by 
the church, I must hasten to add, but one that was given to her 
by Christ, her Lord and head* Therefore, the church cannot 
decide how close or open it shall be; that must be the sole 
prerogative of the Lord Himself who gave her the ordinance. 
The Scriptures declare it to be "the Lord's table*" He must 
be given the right to invite whom He v/ill to Haste of His sup- 
per*" Lulce 14:24, From the context of this Scripture it is 
evident that He excludes from the great Fiarriage Supper those 
who have rejected the Gospel invitation* We believe likewise 
He must exclude such from the coxrmunion feast in His church 
in this world* 


The Lord instit\ited the oonmiunion when He %Yas alone with 
His chosen faithful few. He did not institute it with, nor in 
the presence of, the multitudes^ He gave it to those only to 
whom He said, "I go to prepare a place for you," and to whom 
He had promised "another Condcosrter « • » even the Spirit of 
truth," namely, to His disciples ?^hom He -vms leaving that they 
might have a loving memorial of their absent Lord "till he 
come*" To these He said, "Drink ye all of it»" From this con- 
cept we are forced to conclude that our Saviour gave this 
memorial exclusively for those who have already received Him 
as Saviour and Lord, and who are living under the glorious 
light of the hlesset hope of His return. 

It may be objected that we can have open communion mth all 
who are believers in Christ, thus having it closed only to the 
unsaved and open to all Christians. Here, of course,, we would 
have one form of close coninunion. Then if we would bar from 
our communion table the modernist, the false cultist, or the 
fanatic, we would have quite a problem in determining just vrho 
would be eligible, and we would certainly have close communion 
of a sort. It would, it seems^ to me, be a man-designed, arrange- 
ment which the Lord would not, and could not, bless, .: 

There are others whom we know the Lord does not invite to 
His table. This includes some who have made a loud profession, 
who have a glowing testimony about their ovm wonderful 7rorks 
and feel that they are surely eligible, but of 7fhom Christ says 
He never knevr them.> Ji/iatt . 7:21-23. So the Lord's table can- 
not be open to everyone who considers himself to be a Christian. 
It cannot be on the ground of the individual's omx testimony of 
himself aloneo And yet, that is the only basis on which a 
corrmmion open to all professing Christians would be possible 
or practicable, unless it be open to saixit and sinner alike. 

Open communion would make Scriptural discipline a farce* It 
WDuld^ destroy its force and make it oori^^letely impotent. The 
impenitent brother, v?ho according to IvSatthew 18 must be con- 
sidered as a heathen, the wicked person of I Corinthians 5 who 
shall be put a%yay from you and not permitted to eat the feast 
with^yau, the brother of I Thessalonians 3:6 who walks disorder- 
ly and from whom you shall withdraw, can each still present 
himself at the Lord's table in open comrrranion. If he is denied 
the privilege where he is known, he can still go to some other 
congregation where he is not knovm, and, mthout repentance or 
amendment of life, take comnunion. But the Scriptures declare, 
"Ye cannot be partakers of the- Lord's table, and" of the table 
of Devils" (I Cor. 10j21). . . 

But some will say, Does not the apostle direct that "a man 
examine himself, and so let him eat of that bread, and drink of 
that cup" (I Cor. 11:28)? Does not this put the responsibility 
on the individual as to his fitness? First, let us observe 
that in this Scripture and its immediate context the apostle 
definitely warns against anyone partaking of the comnmnion un- 
less he is in a spiritually qualified, cleansed condition. In 
the second place, the command to examine himself is evidently 
about his own -inner condition vMch can be knoTm on3.y to hiraf- 
self , and certainly cannot cancel the main Scriptures TMch 


malce the church responsible to deal knoT-'/n transgress! on § 
It is a irell-estahlished rule of interpretation that no portion 
of Scripture cancels another; it simply adds more light and 
detail to the former truth or oonuiandt The one exception to 
this rule is, of course, where there has been a change in the 
covenant, from the Old to the Heir« A favorite method of over- 
thromng sound doctrine is to quote an isolated Scripture, or 
several such if possible, and use that as a basis for doctrine, 
mthout association mth, or in complete disregard of the full 
body of revealed tru'tb. Not. that one statement of Scripture 
is insufficient to establish a truth or doctrine, but if our 
interpretation of it is in. conflict mth any ether clear 
teaching of Scripture, our interpretation is in error* 

"The open ooimmnionist says, *We commune mth the Lord, not 
•with men*' Then Y?hy have a public service at all? If it is 
tarue that we do not comnmne vrlth our fellow communicants, why 
should we not admit gamblers, thieves, murderers, Mormons j 
Mohammedans, and all other classes of criminals or heretics? 
— Dan5.el Kauffman, DOCTRINES OF THIi; iBIBLE^' p% 399, 

In the third place, the apostle writes this to a particular 
church or brotherhood for its own members to observe, that is, 
that each examine himself, previously told them in this 
same letter, chapter 5, to take action as a church t.o piit away 
the evil person, verse 5, and persons, verse 11, so the body 
will be purged of the old leaven of mckedness, and so they 
mil be able to keep the feast in truth and sincerity « So 
IFTER the church as a body has purged herself of known trans- 
gressors, the apostle says to the m.embers of the purged church, 
those wiio have survived the purging, aach one shall examine, 
liimself • Vfhere the Script tires clearly teach a check and 
double check -to keep the hcedlecs, the careless, the backslider 
and the presiimptuous sinner from eating and driixl'lng "damnation 
to hirascif " (l Cor* lit 29), open coi-iminion would remove all 
restraint, e:^cept a man's own conscience, and even seal* that 
•by suggesting he mil be "eating and drinlring salvation to, 
himself*" "The Scxuptural observance of the Lord's Supper is 
inseparably connected with efficient church discipline*"— 
GHFvIST AilD HIS CllUIiCII, B.IU Carroll, p. 135* ■» , 

In this case -we have definite Scriptures that lead us to 
CO nclud e t hat open c oiaixini on is yiro ng ; t hat it is in di r e ct 
conixict mth the Vford and mil of God* Open conimxnion sets 
aside the commandments of God and substitutes the command- 
ments of men on the flimsy basis of human reasoning* * * 

A good exampl,e of faulty human reasoning on this question 
is the argument that the redeemed of all denomiuations, ages, 
nations, peoples, and tongues mil certainly all conimine in 
heaven • This reasoning sounds a bit like that of the Sadducees 
in fett* 22i 23-33* to whom the Saviour replied, "Ye do eirr, 
not knowing the Scripture nor the power of God*" 

The communion in heaven will be Spiritual, and not a table 
of the physical elements of bread and mne* The communion is 
for a memorial "till he come" and will have no place after He 
comes T/hen we shall be in His glorious presence. Again the 
comrauniou is rooted in the cross of Calvary and its blood 


atonement, and the church body imist, %'dth the individual, he 
responsible to see that those who "partake are- blood-washed from 
all kno^vn sins lest she "be guilty of the body and blood of the 
Lord»" Human reason says close coinmunion is harsh and unjust 
when it does not allow even a husband and wife to commune to- 
gether who simply have their membership in different Christian 
bodies* But human reason would bring the conaminion do*vm to the 
level of a social function and make it a matter of social 
hospitality^ Surely no Christian would intentionally honor his 
mfe above Christ, or her husband above her Lord* Yet that is 
just what happens on the above premise # Jesus said, "^This do in 
remembrance of IM" ^ He is the one to be honored above AUL 
others, "As for close communion being ^selfish' it should be 
understood that the basis of the coranunion is not friendship 
but unity in faith and fellowship in. the Lord Jesus Christ**' — 
Daniel Kauffman, DOCTRINES OF THE BIBLE, p<» 399. 

Now we can have comjBinion in the sense of a spiritual fellow- 
ship in social hospitality, in worship services, in our church 
hoxises, in oiir own, and at out ovm tables <» These are ours 
to offer and share mth a free hand and hearty Here we need. 
not closely judge the person's wori^hinesn or fitsxensa I'Vhile 
there is a certain sacrodness about our church houses and about 
our Christian homes aboiit which we do set up many safeguards, 
they arc not sacred in the sense in which the holy .emblems of 
His broken body and shed blood are sacred* I niay" invite guests 
to ray table as I Tanh# But, obviously, I have no right to 
i.nvite guests to your table* Much less may I invite guests to 
the Lord^G table* I may tell, and vam comraissioned to tell, 
whom He invites « lie does invite everyone who mil to come to 
Him as Sa-^d-our, to meet Him at Calvary* He invites anyone who 
mil believe on Him and accept the cleansing and atoning inerits 
of Eis blood Furthex^more, He invites to His memorial feast 
those believers who have survived the chruch's purging of sin 
from the body (l Cor^5)| the churches discipline of doctrine 
(II John 10| I Timo 6:3-5; 11 Tim* 3:5; Rev^ 2:14, 15); and the 
discipline of self-examnation, (l Cor* 11:28; II Cor* 13:5)* 
Such He invites, and to such we may repeat His invitation to 
partake of the sacred emblems of His broken body and shed blood* 
"And so let him eat of that bread and drink of that cup*" 
"Brethren, set YOUR table where vou will, but you dare not move 
the LORD'S TABLE out of the churcha" — BcH* Carroll, GHiaST 
M^D HIS CHRUCH, p» 147* *^Open communion is the entering w"edge 
of death to our churches'*'* Ibid», pe 165, "It is treason, in 
that it makes void the law of discipline© Ibidr^, p* 167, 

We must rem.ember the two distinct Scriptural usages of the 
term, "The church of Christ," or "The churohft" First, it refers 
to the entire body of the redeemed, (A^tt* 16:18) where Christ 
says: "I will build my churchj and the gates of hell shall not 
prevail against it," (See also Eph* 1:23; 2:19-22; 6:23-33) The 
second usage is in referring to an orga^nized, visible body of 
believers set up to function administratively and to carry out 
in this Tvorld the commands of Christ her head, in evangelising 
the world, receiving and baptizing penitent believers teaching 
them to observe all His commands including the ordinances)* 


I Cor. 1:2; II Cor» Itlj ReT, 2:3; and I.^att. 28:19j> 20* There 
is possibly no other Christian term so loosely used and mis- 
used as the term church, or church of Christy 

Wxien speaking of the church in her sphere as an organised^ 
body coLnassioned to work as a brotherhood of believers, it is 
inconceivable that all the redeemed in all the -.vorld could so 
function. We vrould face the problems of distance, geographical 
location, political boundaries, race, culture, and language 
barriers, to mention only a few; besides, the umdeldiness of ^ 
a body of many millions would make it something that ^ only a mid 
imagination vrould consider possible* Yet those who insist on 
the amalgamation of various organized Christian churches on the 
basis. of an integi^ated brotherhood are entering this realm of 
the unreal and impracticable. Surely, with the love of Christ 
in our hea3rts we can live together as a community of Christian 
churches allomng each group to keep house in its own individual 
church organization of vdiich Christ is the head. In simlar 
fashion vre live together in communities of individual homes, 
each functioning as a unit, each responsible in a particiilar 
way for its ovm members, and in each one Christ may be the true 
spiritual head. 

Since Christians of many Protestant chruches do not conform 
to a New Testament doctrinal discipline as we understa-nd it, 
we could not give them corxnunion and rerain consoicnce«free> 
Close cormunion docs not pass judgmeL-t on the Christians of 
other groups or chxircheso IN CLOSE G0:tiOXII0N ITE SILf^Y RSF^USS 
is the responsibility of the ordained leaders and shepherds of 
the organised church body to which the}- belong, CSirist did 
not direct one letter to the seTon churches in Asia as 'a group, 
lie had John Vrrite a message to each individual "angel" of each 
church concerning his responsibility for its doctrine, discip- 
line, and adnlni strati on,— The Swcrd and Trumpet, 

Ten thousand hallelujahs for the pilgrim life, with its sep- 
aration from the woi-^ld, conung out from among the imgodly, mth 
the cross, and the yoke, and the burdeni Look at it fair in 
the face; vie^r it from every standpoint, count all the cost, 
and it remains to be proved that the pilgrim path, and the 
pilgrim life is not the grandest, the best, the most glorious 
3,nd the most delightful "vmy one can choose. It is a clean, 
free, holy vir^JUc mth God from earth to heaven. No holding on 
to the 7rorld; we are citizens of a bettor country. Pilgrims 
are not alimys looking for opportunities to sink their dollars 
in corner lots, but they place thoir investments in the great 
stock company of heaven". The fire from on high touches them 
and melts their silver and gold, and cause it to flow out in -- 
streams of beneficence, carr;>dng mth it peace and pardon to 
those sitting in darkness, Bier e He leads we follow, and as we 
proceed to do His rail He gives grace and glory. T[e march on 
to a city not made mth hands, spending and boxng spent, faith's 
vision ever keeping in view the mark of our high calling in 
Christ Jesus,— Selected, 




By Daniel Ivaisser, ia64« (concluded) 

It is urged that we pay the comnutation fee and the war tax; 
and that these are used, for -vmr purposes , and the case is 
parallel mth that of paying to induce Tolunteeringj or buy 
substitutes ♦ The world does not profess to be mlling to siiffer 
loss and inconvenience, if it can be avoided by personal resist- 
ance or defence* Vfeen they take such measures as before alluded 
to, they act ra.tionall3^ and con s i stent ly« The government is 
founded on this principle, and cannot exist vdthout the SYford, 
and, whenever necessity requirosit, must use the sword; and 
Pa\il says, for this purpose we also pay tribute* It is due to 
the goverxnnenb, and we shall pay to all their dues. The couv- 
nratation fee and what is called "vrar tax," is no mor-e "war tax" 
than any other tax we pay to keep up the government; and I am 
no more violating my non-resistant principles, if I pay one, 
than I do if I pay the other* 

I have said before, all the estate or property we own, we 
hold only by the tolerance and authority of the powers that be# 
The powers have authority over all property, and have right to 
deiiiand so much of it as they have need of* This we acknovrledge, 
and have no right to refuse giving it to them, or ask what use 
they intend making of it. If I buy property with a ground rent, 
or lien of any kind on it, that part or amount is not mine, any 
more than if I had not bought the property* I have no right to 
mthhold the pajrraent of that money, any more than I have a sum 
of m.oney that I'have borrowed, or other debt contracted e Thiis 
it is with land, and all property* The governm.ent originally 
07med all the land. It sold it to settlers, VLnder its patent; 
they hold it on condition of paying such rates and levies as 
the Government may demand* Then, when we pay whatever tax is 
asked of us, we only give to it its due, as we would pay any 
other debt due; and for this reason Paul says 7re shall do it 
for conscience* sake* Every honest man makes conscience of 
mthholding anything ^mich is due to another, and so evex^^^ true 
Christian makes conscience of returning his property, fairly 
and faithfully to the officers of government, and punctually 
paying ivhat it requires of him, with as little righb to ask or 
inquire what use they design making of it, as the^ have to ask 
what use the. person proposes to m^ke of the money he has lent 
to us. There is therefore a very great difference betvreen 
wb!at we pay voluntarily, or without sanction of law, and what 
we pay on demand of the powers* If a person comes to me, and 
solicits a donation to give as a bounty to induce men to voltin- 
teer in the army, or to equip men to go and fight, by giving 
it, I lay off a testimony that I have an interest in, and de- 
sire the cause to progress— when, at the same time, I do not 
know that I am not arming men to fight against what God designs 
to do0 But if I owe a man a sum of money as a debt, and he 
comes and demands it, and tells me he intends it to arm and 
equip himself to go to war, I have no right to withhold payment* 
It is his own, and he has a right to do with it as he pleases* 


I vrould make no difference bet'v/een paying a rnan to go to 
T/ar, or going rayself • I would not consider that I would any 
niore violate the spirit of the Gospel in one case than the 
other; neither do I consider that I am any more violating the 
Goirr:iand of the Saviour if I serve as a General in the field, or 
a soldier in the rahl^s, than I do if I serve as sheriff of the 
county, or justice of the peace, or oast ray vote for member of 
Congress, Govei'-nor, or President of the United States; and 
would not make one iota more conscience to one than the other • 
I say more; they that vote for officers in the government, and 
use its poorer and authority to protect their rights and prop- 
erty, or appeal to law for justice, and yet -refuse to defend 
the government in the time of need, are neither faithful to 
the kingdont of Christ or that of this \rorld. 

There are great mzjiibers of professed non-resistants in the 
land who have never experienced the work in their souls upon 
which non-resistance is founded, and are, consequently, 
ignorant of its o'oeration and power • They have, perhaos, read 
the Gospel, and heard the subject argued or treated Ui3on, and 
perceive that war and violence are forbidden, and so embrace 
the doctrine in a legal spirit, but do not discern the spirit 
or principle contained in the command, or never experienced 
the Trork upon which the cora^^and is based* 

Ho observance of outward cornmandmont s , hoYTBver strict, 
will make us children of God, or heirs of the promise ^ The 
religion of Jesus Christ consists of a living principle, be- 
gotten and born in the soul, the fruit of which is obedience 
to his commandments* The fi-niit must follow the birth, and 
where it docs not exist, it is positive e\n.dence that the 
principle does not exist; therefore the Savio-ir says, "if ye 
love me, keep my coirmandmcntrj; " and, "Y/hy call ye me Lord, 
Lord, aiid DO NOT the things v/hich I, say*" Pa^-il says, "In Jesus 
Christ, neither circumcision avail eth anything, nor un circum- 
cision, but fAJ:m T:IAT wOniCIiTn by lots," Love is the princil- 
le which dvrells in the soul of the believer, and the fruits of 
obedience nrast flow from it, or it is evidence bhat the prin- 
ciple does not exist • iill the cominands of the Gospel are to 
be considered fruits of the spirit— fruits of trie work of 
conversion, or new birth* To take it in any other sense, 
v/ould be bo m;ike a law out of the Gospel. 

The summary of the foregoing argument is, that God created 
m:an in the oeginning, in such a stste of purity and holiness, 
that he vTas fitted to enjoy communion or fellowship with God« 
The image in vfhich he is said to have been created consisted 
in the spirit or Divine love, which the soul possessed^ In 
this state man needed no external law to govern him. The 
spirit and love of God influenced aim, and led him to do what 
was right and just* 

From this state man fell by transgression* His soul was 
defiled by sin, and he thereby rendered unfit to stand or 
dwell in the presence of God# Here his relation was changed, 
from saint to sinner # He died to the image in vrhich he was 
created, and, becoming the servant of sin, may be said to 
have received a nerr image t Instead of the influence of the 


love of God, he fell under the influence of self-loTe» This 
corrupted as well as defiled him, and violence and injustice 
followed as fruits* In consequence of these changed circuip- 
stanoes, governnient became necessary, and God, in mercy to 
nsan, instituted it. God proiiased man- restoration, but the 
procase did not change his relation till the promise was ful- 
filled* In the meantime, God gave man a law suited and adap- 
ted to his circumstances, but promised him a better law in 
time* This law, with all the commandments, could not cleanse 
man from sin, change his nature or relation, to God, but only 
served to miake him more sensible of his want» .Those who be- 
lieved had promise of future favor; b\it those who did not be- 
lieve, were and remained in the same condition as if no prom- 
ise had ever been given* 

Christ, the prondsed woman's seed, came in the fulness of 
time, and shed his blood for the sins of the whole world* 
Those who believed on Him were changed in their relation to 
God, by havinf^ their sins washed away* . They were now no more 
sinners, but are called saint So They were made partakers of 
the merits and virtues of Christ, and in this changed relation 
were fitted to stand in the presence of God, and enjoy fellow- 
ship with Himo These were promised the gift of the Holy Ghost, 
by which their natures were changed by the shedding abroad of 
the love of God in their heart So 

These now were brought into the relation to God in which 
man was before the fall* Self-love (that work of the Devil) 
was destroyed, and the love of God shed abroad in the heart in 
its stead* 

Now;t as the law and commandments in the Old Testament were 
given to suit the circumstances, nature and relation of man 
at that time, it is ciuite reasonable that, when this was so 
coniijletely changed as to lead the Saviour himself to call it a 
"new birth, renewed, converted or transformed" state, it is 
not at all strange or unreasonable that He should give him a 
different law, and coninandment from what he was under before* 
The first was not suitable to his present circumstances, and 
God non gives him such as are suitable* God had given mim no 
governm.ent before the fall* He needed none* Because he gave 
it to him after the fall is no proof that God had changed* 
Kan had changed, but God had' not * No more is it any proof that 
He changed, because He gave man a new law, in his new relation 
under thegcspel* That which made governm.ent necessary was 
taken away, and a self-governing principle reinstated, and they 
needed no government more a 

All men did not believe the Gospel* These were not changed* 
They remained under the old law, and relation they were in be- 
fore Christ came* -To theseV government 7faB still* necessary, 
and they remained under the old law and commandment, as they 
were beforeo Christ's commands are not given to these* This 
is the reason why the Saviour and the Apostles still recognise 
government* But they mention nothing of government amongst 
themselves, and nothing of the conduct or duty of a believer 
in the government* 

This is the reason why people lose themselves in the Gospel* 


They look at the coimiands in the New Testament, as given to 
all- men alike, and as goTernment is recognised there, they 
cannot see ho-w this can be conducted on non-resistant prin- 
ciples* But leave the government to the world, tinder the com- 
niaud which God gave them, and separate the kingdom of Christ 
and that of this world, and the solution is simple and easy. 

Christ has chosen his disciples out of the Trorld# They 
have no proiilse of temporal good or happiness, but the -con-r- 
trary* Their pr-omise is in the Avorld to comxr* The spirit 
which they possess renders them happy and contented in any 
sphere oi life* So long as the vrorld tolerates them., they 
are contented; but if they mil not let them dwell in peace, 
they flee to another city or place; and so they are true - 
pilgrims and strangers on earth, having no certain abiding- 
place. Their hope and px-ospects are in the world to comcy 
They are vrell contented that the dead miiy bury their dead, if 
they are only permitted to follow Christ^-" The end. 

' • Bible con- 
tains 3,566,480 
letters, 773,692 
words ^ 3I5I73 ver- 
ses, 1^189 chapters, 
and '66" books* The 
longest chapter is the 
119th Psalm; the shortest 
and middle chapter is the 
117th Psalma ~The . rraddle 

verse is the 8th of the 118th 
Psalrrio The lono;est name is in 
the 8th chapter of Isaiah*, The word 
"and" occurs 46^227 times, /And the 
word "Je^O'v^ah" oociirs 6,855 times. The 37th 
chapter pf Isaiah and the 19th chapter of 
the 2nd Book of Kings are alike, -The long- 
est verse is the 9th of the 8th chQ,pter of 
Esthers the shortest verse is the 35th of the 
nth chapter of John* In the 21st verse of 
the 7th chapter of Esra is the alphabet* 
The finest piece of reading is the 26th 
chapter of Acts, The name of God 
is not meut i on e d 
in the 
book of 
Esther, The Binle ;• 
contains knowledge, 
wisdom, holiness and love» 

Selected from some personal papers left by Brother 
Reuben H» Flora, by his wife Sister Stella Flora, 



In the accoiint of the "Organization of the Brethren Church" 
by Alexander Ivfe-ok Jr« (June Pilgrim) he says, "And -when they 
had found in authentic histories, that the primitiTe Christians 
in the first and second centuries , uniformly^ aoooi'ding to the 
coirinand of Christ, were planted into the death of Jesus Christ 
by a threefold iumersion into the -water-hat h of holy baptism, 
they examined diligently the New Testament, and finding all per- 
fectly harmonizing therewith, they >rere anxiously desirous to 
use the means appointed and practiced by Christ himself, and 
according to his ovm- salutary counsel, go forward to the ful- 
fillment of all righteousness." 

Follomng, are some extracts from the writings of Alexander 
^ck Sr» on the subject of WATER BAPTISM^ and also some cor- 
roborating' testimony from histories of the Post Apostolic Church. 

*^The eternal- and almighty God is the proper author of water 
baptism» Already in the days of Noah, he began to reireal a 
figur-e or type of water baptism in the New CoTenant; for when 
men became very wicked-, the Lord Gcd sent a flood of water ^ in 
which all ungodly men were drowned* Of this the apostle Peter 
speaks, I Pet© 3i:20*;21^ *The like figure vfhereunto even baptism 
doth also now save us (not the putting away of the filth of the 
flesh, but the answer of a good con&cienoe tov;ard God, ) by the 
resut'reotion of Jesus Christ a' 

Vi/hen the Lord God by his servant Jv^ses intended to give a 
figure in testimony of what afterwards should be revealed by 
his Son, Heb« 3^ Moses therefore had to be dravm out of the 
water by the daughter of Pharaohs ^Therefore said she, he shall 
be called Koses, because I drew him out of the watera* Ex. 25IO. 

Again, when God by this same I/!bses led Abraham's seed out of 
Egypt, and when by a mighty hand they were delivered from the 
Egyptians, their escape tvas through the Red Sea, which prefig- 
ured strongly the baptism of the New Covenant. Hence Paul calls 
it a baptism »unto Moses in the cloud and in the sea«* I Cor^lO. 

Again ^vdien the Lord God caused lotoses to erect a tabernacle 
it was a figure of the house or Church of the Lord Jesus. Thus 
had Moses to make according to the command of the Lord, a large 
laver or vessel before the tabernacle wherein Aaron the priest 
and his sons had to wash themselves, before they were permitted 
to enter into the taberiiacle^ Ex, 30:18-20; 40;12(, This was 
also a powerful figure of water-baptism which Jesus commands,, 
since none can enter or serve in the Church of the Lord without 
previously being baptised in water upon the confession of faith 
in Jesus 

Water baptism at that time was not such a strange work among 
the Jews, for it had previously b§en used under the law for ex- 
ternal purification. Hence, there Yj^as no great surprise con- 
cerning baptism. But in connection with his preaching this 


baptism, there "was something nevTf because men were directed to 
repent I and they were likemse told of the Son of God that he 
would come, and they should believe on him» • • 

The comniand to baptize properly signifies, according to the 
Greek word TO IivtvISRSE, and it has been so translated by Jeremias 
Felbinger, (and many others). But- since sprinkling has been 
introduced, and the learned from an effeminate weakness have 
become afraid of the water, the opinion has been held, that the 
Greek word might also signify to sprinkle, pour, or make wet» 
Yet all must admit that it signifies to iirmerse% 

Again, vfhen Philip baptized the eunuch, it is said, 'They 
went dovm both into the v?ater, and Philip baptized him*' Acts. 
8:38. We also find yet a great deal in the histories of prin>- 
itive Christians showing that they baptized in streams, rivers, 
and fo\intains« As we read in the Bloody Tcnel of the Boopsge- 
sind, (iv'art^rr's l^rror) page 254, that xn the year of Christ 
930, many persons were baptized in the river Euphrates. Again, 
page 214, that in the year 620, Paulinianus at noon near the 
city Truvolsinga in the river Trenth, and that this baptism was 
called by the Ancients an iirmcrsion or dipping. Again, page 22 
220, we find that some Englishmen were baptized in the river 
Soh-vralbe and in the Rhine $ and that it could not be done in any 
other way or manner. Indeed people must be very blind and much 
prejudiced, not to see it, since it is va^itten so i>lainly and 
clearly i^a the Holy Scriptures » 

In Rom, 6:4, it is called a burial of sin; again Paul calls 
it a washing of water, Eph, 5:26, And Christ says, John 3:5, 
that we must "be born again of water and' of the Spirit," 

— Alexander Ilaak Sr, 

The Catholic Encyclopedia, Vole 2, page 261, says of baptism, 
, "The most ancient form ustialy employed was unquestionably iirmer- 
sion. This is not only evident from the ^vritings of the fathers 
and the early ritvials of both the Latin and the Oriental Church- 
es, btxt it can also be gathered from the epistles of St, Paul, 
who speaks of baptism as a bath (Eph, 5:26; Rom, 6:4; Tit. 3:5), 

In the Latin Chxirch immersion seems to have prevailed until 
'the 12th century* After that time it* is found in* some places 
even as late as the 16th centur^r^ Infusion and aspersion how- 
ever were growing common in the 13th centtiry, and gradualy pre-- 
vailed in the western Church, ^ u 

The threefold iirmersion is unquestionably very ancient in 
the church and apparently of apostolic origin. It is mentioned 
by Torttaiian (De cor, ndlit, iii) St Basil (Be Sp* S, XXVIl) 
Stc Jerome (Dial, Contra Luc, VIII ) and many other early writers. 
Its object is of ooua^se to honour the three persons of the Holy 
Trinity in whose name it is conferBd," 

The Dictionary Of Christ And The Gospels, page 169, says, 
"The full significance of the rite would have been lost had 
inimersioh not been practised, , . That iirmersion was the mode 
of baptism adopted by John is the natural conclusion from his 
choosing the neighborhood of the Jordan as the scene of his 
labours, , , That this form 7ra.s continued into the Christian 
Church appears from Tutus 3:5 and of the symbolism in Rom 6," 

T HE PILGRIM ______^ 16? 

By Annie Bal<:er 

In the store house of beautiful memories,. 
I have one more picture to hang; 
A pictui'^e of beauty and grandeur. 
With mountains and trees for a frame, 

I never could paint such a picture- 
God*s handiwork is in every line 
That the Master Artist has fashioned. 
To bring his wonders to the ejes of man, 

I traveled for miles in the mountains; 
I traveled for miles on the -plain, 
And many more md,les in the desert 
Unspoiled by the hands of man, 

I saw hills rugged and lonely; 

I saw things created by man; 

But my soul revelled in the wild beauty 

Of those created by Him. 

I came to the end of my journey. 

To find the best things of all: 

The smiles of friends, and handclasps. 

And words of welcome for all. 

And then the blessed communion. 
With friends who trust in the name 
Of Him who watched o^er cui"3c'Ui'ney, 
Who is over the whole world the saiae. 

Thus is added a beautiful picture. 
To hang on my memories* wall. 
And in my mind I must hang it 
Among the best of them all, 

— Maple, Ont., Canada. 



'^And Jerejfaiali lamented-". This brief introduction 
to an outstanding raan of God ^ who was "sanctified and 
ordained a prophet unto the nations" before he was 
born^ is foxind in II Chronicles 35 '2^ and might be 
said to be typical of his entire career which he spent 
in "rising early and speaking" to his people, 

Jeremial'i is believed to have live from about 6^0 to 
5'86 B.C. and the book bearing his name contains a rec- 
ord of the prophet ^s scathing denunciation of his peop- 
le's rebellion and idolatry^ together with a plea to 
repent and return to the true worship of God from the 
heart. This brought, the wi^ath of the religious lead- 
ers upon him and they had him arrested and demanded 
his life 3 but he was defended by the civil magistrate^ 
thus experiencing a trial somewhat similar to that of 
our Lord before Pilate, At other time he was confined 
to the stocks and imprisoned in dungeons. 

It appears that the external rituals of the law 
were observed at this time^ but the fundmnental princ- 
iple of obedience was lackingj for God said^ "all the 
house of Israel are unclrcurricised in heart," 

No doubt Jeremiah was one of the "many prophets and 
righteous men" who desired to see the things which the 
disciples of Jesus saw^ for he prophesied of those 

The book ends X'^ith the fulfillment of Jeremiali's 
prophecies of the destruction of the Temple ^ the doT^m- 
fali of Judalij> and the beginning of the Babylonian 
exile. Indeed he had reason to lament, 

QUESTIONS s' -■ . 

1, Of what present day custom does the forepart of 
Jer, 10 remind us? Did Jeremiah approve of it? 

2, The ^^ . is deceitful above all things and 

desperately wicked: who can know it? 

3, In what may a person glory and have divine 


•—Harold Royer^ Elkhart^ Indiana, 


VOL, h AUGUST, I9$7 NO. 8 

""Dearly beloved, I beseech you as strangers and pilgrims, abstain 
from fleshly lusts, which war against the soul." 1 Peter 2: 1 1 


I stood alone at the bar of God; 

In the hush of the twilight dim. 
And faced the question that pierced my heart: 

"VJhat will you do with Him? 
Crown »d or crucified? Which shall it be?" 

No other' choice was offered me, 

I looked on the face so marr*d with tears 

That were shed in His agony; 
The look in His kind eye broke my heartj 

'Twas so full. of love for me. 
"The crown or the Cross" it seemed to say 

;'For or against Me choose thou todayi" 

He held out His loving hands to me, 
Wlaile His pleading voice said, "Obey! 

Make Me thy choice, for I love thee so," 
And I could not say Him nay. 

Crowned, not crucified I this must it bej 
No other way was open to me. 

I knelt in tears at the feet of Christ, 
In the hush of the twilight dim, 

And all that I was or hoped or sought, 
I surrendered unto Him. 

Crowned, not crucified 1 my heart shall know 
No King but Christ, who loveth me sol 

— Anonymous . 

170 THE piLGam 

THE PILGRIM is a religious magazine published monthly by Daniel F. Wolf in the 
interests of the members of The Old Brethren Church. Subscription rate: $1.50 per year. 
Sample copies sent free on request. Address: THE PILGRIM, Rt. 3, Box 1378, Modesto, Caiif. 



Both of these texts are DECISION texts. Under the 
condition described in Joel 3> it is GOD'S decision. 
In II Thess. 2:10^ it is OUR decision* 

In Joel 3:2<> the Lord says, '^I will also gather all 
nations, and will bring them down into the valley of 
Jehoshaphat, and will plead with them there, . .'* ' Let 
us not mistake the meaning of the word *'plead" as here 
used„ It is not that pleading of the voice of love 
and mercy, which says, "Come unto me. . , and I ixill 
give you rest,*^ But this is in anger and wrath, for 
it says, "The Lord shall ROAR oiit of Zion, and utter 
his voice from Jerusalem; and tlie heavens and the earth 
shall shake, , ," It is a day of Judgment ana decision 
for he says (12th verse), '^Let the heathen be 
awakened, and come up to the valley of Jehoshophats 
for there will I sit to judge the heathen round about. 
Put in the sickle, for the harvest is ripe . • , for 
the press is full ♦ , , for their wickedness is grea,t," 

This may be the portends of what is describea in 
Rev, ll^tl?, '^And the angel thrust in his sickle into 
the earth, and gathered the vine of the earth, and 
cast it into "che winepress of the wrath of God," 

In II' Thess, ' 2:10, there is also a decision-' or 
rather an INDECISION, "Because they receive'not the 
love of the truth," It is a default. It is. failure 
to make a- decisicn'f or what is righteous and holy» 

It is failui"e to obey another v^oice— not of "roaring 
and shaking""-but of gentle love which says, "Come 
unto me all ye ends of th^ earth, and be saved," 
"Love Oh love for 'sinnefrs' pleading; Son of God for 
sinners bleeding; Hardened hearts nor mercy heeding; 
Hear the dying Saviour cry, " 


This decision is made of intelligent free will^ 
and those who exercise this wise choice are not like 
grapes in the cluster: cast into the winepress to be 
trod into a massj in the fierceness and \\frath of Godj 
b^ut are the overcomers of Rev, II and III, who, each 
of them, receive a white stone, and in the stone 
a new name i^nritten, which no man knoweth saving he , ,' 
that received ito • • '* "and I will write upon him the ■: 
name of my God and the name of the city. of my God^ ; 
which is New Jerusalem, ♦ , and I will vadte upon him, 
my new name^" ■■ . 

Here are two GREAT DAIS: the day of grace, which is 
long and pleading; ana the DAI OF WiiATH which is swift 
and terrible. In II Thess. 2:8-12 there is still 
another great day^ oi' era of "signs and lying wonders 
with all deceivableness cf unrighteousness in them that 
THAT THEI MIGHT BE SAVED. And for .this cause God shall 
send them strong delusion, that they should believe a 
lie: That they all might be damned who believe not 
the truth, but had pleasure in unrighteousness.". 

This delusion and dairination is incurred by default • 
or indecision. It is a gracious apportunity missed.-- 
It is mercy spm^ntid^ Those of whom the Apostle wrote 
in Rom. 1:18-21 were guilty of this same default; 
"Because that when they knew God, they glorified him 
not as God; neither were thankful," Felix (Acts 2I4: 
25,26), vjho trembled at Pauls preaching, would not 
make a decision for the right, but evidently "had 
pleasure in inrighteousness; " and therefore no record 
is left that he ever obeyed the truth. 

There can be no substiture for the TRUTH. Its 
opposite is a LIE, There is a liar gone out; there is 
untruth abroad^ . Its whole purpose is to conceal the 
trutli. Satan is the author of it and he is the enemy 
of Jesus and all righteousness and caused him to be 
crucified^ Jesus said, "He is a m-^orderer from the- be-^ 
ginning and abode not in the truth," Therefore awful, 
judgments are upon him, and he is full of ^jrath and 

As long as one remains undecided, and does not love 


the truth and embrace it^ there is hope (by the evil 
one) that he may be deceived into believirig the un- 
truth) and therefore Satan offers great pleasure in 
unrighteousneGS and it is deceiving because it is 
without purpose or a goal and therefore a false value* 
No doubt there are pleasures in unrighteousness j but 
we ai'e told that ^'all unrighteousness is sin;'^ its 
pleasures are not lasting and its wages is death* 
Such a course is an insult and contempteous o.f all 
that God has done through Jesus Christ to save men 
from death. Let it be remembered that all these un- 
truths of Satan ai^e presented with '^all decoivableness 
and lying wonders in them that perish J* And because 
they persist in unrighteousness and partnership with 
Satan J '*God will send them strong delusions^ that they 
may believe a lie: that they all might be damned wh^> 
believed not the truths '^ This lesson is always applic^^ 
able to all men at all times; for when one will not • 
love and receive the truth, and make a decision for 
it: at that very mcmient that one is susceptable to 
deceptiono This is why it is said^ '^therefore to liim 
that knoweth to do good and doeth it not^ to him it 
is sin," 

*^For the grace of God which bringeth salvation hath 
appeared to all men^ us thatj> denying ungodly 
and worldly lust^ we should live soberly^ righteously, 
and godly^ in this present world; looking for th~at 
blessed hope, and the glorious appearing of the Great 
God and our Saviour Jesus Glirlst; who gave himself for 
us, that he misht redeem us from all iniquity,' and 
purify unto himself a peculiar people, zealous oi good 
works." Titus 2: 11-1)4 e 

Is it too soon to make a decision? Jesus is calling 
"Gom.e unto me and learn of me^," "I am the way, the 
truth and the life," "Repent, and be bapti2;ed every 
one of you in the nam.e of Jesus Christ for the remiss- 
GHOST," (which is the Spirit of TRUTH ), "Choose ye 
this day whom ye will serve," With God and Jesus 
Christ there is life eternal in the presence of the 
holy angels in mansions of glory in the city of God, 


where there is song and praise and joy everlasting. 
To miss this is to be condeirmed and confounded at the 
presence of Jesus Christ when he comes in the bright- 
ness of the clouds of heaven with the holy angels^ and 
to be cast into the lake of fire with the devil and 
his angels^— evil ^ unhappy, tormented spirits, with 
no good thought or thing in them. 

Will we say we are not ready to make a decision? 
¥ill we say we do not know the truth or how to decide? 
or we do not know which is our choice? Or will we 
take pleasure in unrighteousness— now and as long as 
possible— and then want Christ and eternal life in the 
end? Such an attitude would not be a LOVE FOK THE 
TRUTH, but only a love for self- and selfishness; 
wanting the blessing without love for Cl:irist "who loved 
us and washed us from our sins in his own blood," 

Rev, 1;5« 

To remain undecided is proof of a lack of love for 
the truth J and a desire for som.ething else. To such 
Satan offers pleasui^e in unrighteousness, and blinds 
the mind to the realities of its sinfulness. To not 
love the truth is ividence of failure to recognize its 
supreme value and accept false values instead— "the 
pleasures of sin for a season," "Take heed, brethren, 
lest there be in any of you an evil heart of unbelief, 
in depai'ting from the living God, But exhort one 
another daily, while it is called today; lest any of 
you be hardened through the deceitfulness of sin." 

"The deceitfulness of sin" is no doubt the same as 
"having pleasure in unrighteousness" which is to indulge 
the lusts and desires of the flesh; which Peter says, 
"War- against the soul," I Peter 2:11, And again, 
"The flesh lusteth against the Spirit, and the Spirit 
against the flesh: and these are contrary one to the 
other: so that we cannot do the things that we would," 
Gal, 5:17. 

"Multitudes, multitudes in the valley of decision," 
IfJhose will it be? Oui^s now for salvation? Or God's 
decision in the day of wrath and of judgment? Today is 
the day of salvation; Today if ye will hear his voice 
harden not your heart, — D.F,W. 


By J»I. Cover 

The Spirit of God, The Striving Witness, The Estab- 
lishing Power, The Stay of Life, The Moving Power, 
Preparing The Way, The Heavenly Dove, The Comforter, 
The Descending Power, The Spirit of Truth, The Reprov- 
er, Our Companion, The Recording Witness, The Sealing 
Power, is alsoj The Pledge of Life, as we read: '%^ow 
he that hath wi"ought in us for the selfsaine thing is 
God, who also hath given unto us the earnest of the 
Spirit^ , , , Who hath also sealed us, and given us 
the earnest of the Spirit in oui^ heai^ts* , . In whom 
ye also trusted, after that ye heard the word of truth, 
the gospel of yo\ir salvation: in whom also after that 
ye believed, ye were sealed with that Holy Spirit of 
promise, which is the eai'^nest of our inheritance until 
the redemption of the purchased possession, unto the 
praise of his glory. '» The Holy Spirit is a continual 
earnest, or pledge of Life, and the final injoyment of 
our inlieritance, '^until the redemption of the pm'xhased 
possession,*^ Can we fully recieve this message into 
our hearts, to realise that every day, at any time we 
feel the presence of the Holy Spirit within usj we can 
also have the assurance of continuous life? Jesus has 
given us the promise of eternal life ; "Yet a little 
while, and the world see th me no morej but ye shall see 
me) because I live, ye shall live also. , . whosoever 
liveth and believe th in me shall never die." The Holy 
Spirit is The Pl edge of Li fe J The prospect is before 
us; the comforting presence of the Holy Spirit continu- 
ally gives assurance that the bridge from earth to 
heaven is passable to all the redeemed hosts of glory. 
Here in this life so comforting by the power and work- 
ings ox the Holy Spriit in every hour of need, in every 
way necessary to the safety, guidance, and instruction 
in this life; is so lovingly and thoughtfully added by 
the grace of God his immutable promise of the blessing 
and multiplying work in the hearts of his consecrated 
children. Also by his mighty power and goodness he has 
given this, Sealing power of the Holy Spirit, his very 


being and presence a Pledge of Life , VJhat more could 
we x-jish or ask? Our every way of lif e^ in every tui^n 
and trial^ is so surrounded by blessing^ aid, and 
assurance that we but need to open the eyes of our^ 
unaerstanding to realize the goodness and mercy of God. 
In these essays an attempt has been m.ade to list some 
of the mighty workings of The Holy Spriit of God, This 
attempt is limited by our understanding^ and experience 
in the deeper joys and working of God's divine grace 
upoii us, and '^though feeble are oui'' best essays" yet 
we feel to some degree the words of the Apostle Paul: 
"0 tile depth of the riches, both of the wisdom and 
knowledge of Godi How unsearchable ai'-e his Judgments, 
and his ways past outi The Holy Spirit is also 
above the thought and comprehension of manj his power 
to work in the hearts of inen are limitea, or given free 
coui^se by our conscious attitude and desire. 

The riedgo of Life that dwells wlthini 
That helps xis pull ivi/ay from sixi, 

iuid seals ovir hearts and makes us xreej 
The pledr;e that A^-e niay ditfell "vdth theet 

;7e need not fall alsng the road^ 

Yve need not hear a heavy Icad^ 
We need net spend all time in tears. 

We need not have all doubts and fears^ 

The preoiou.s help sent froDi on high^ 
Bids all our cares and sorroTfS flyl 

And points unto our horne ahove^ 

The Pledge of Life^ The Gift of Love* ' ' ' '. 

No liLit to his work of gi-ace, 

No povrer on earth should take his place; 

We are secure in thy great power ^ 
In every day and every hour* 

Our Life on earth coraes to a close; 

We hope to have thy si^eet repose; 
Our spirits enter into rest. 

To sl'aniber ivith the good and blest. . 

The Pledge of Life vrhen we a-^^ke, • . 

VJhen earthen cells begin to shake; 
Redemption's work may Yfe possess. 

In full and lasting happiness* 

-1160 Star Route, Sonora, Calif. 


By David A, Skiles 

David the seeet singer of Israel hath said^ Psa, 
101 and 100^ '^I will sing of mercy and judgment; unto 
thee Lord will I sing," "For the Lord is good; his 
mercy is everlasting; and his truth endureth to all 
generations, '* 

Mercy and judgment are companion attributes of 
Jehovah God, who in his almighty and unlimited power 
could speak his will and the earth— the world— came 
into existance. For x^e read in Keb, 11^^ "Through 
faith we understand that the worlds were framed by 
the WORD of GOD^ so that the things which .are seen 
were not made of things X'jhich do. appear," And the 
Psalmist hath spoken, Psaa 33 '6, "By the word oi the 
Lord were the heavens made; and all the hosts of them 
by the bx*eath of his mouth," Verse 9^ "For he spake 
and it vjas done; he commanded and it stood fast," It 
is such a God of whom he said, "His mercy is from 
everlasting to everlasting upon them that feai" him, 
and his righteousness unto' childrens children," 

The apostle James has given us some knoxNFledge of 
the compassionate mercy of God where he speaks, Ch, 
5:11, "Ye have seen the end of the Lord; that the 
Lord is very pitiful, and of tender mercy. And we 
have scripture that tells us, "The eye of the Lord us 
upon them, that fear him, and that hope in his mercy, 
to deliver their eoul from death, and keep them alive 
in famine. 

Then in contemplation of God*s abundant mercy, what 
else can characterize his true obedient children, who 
partake of his divine nature, and are representatives 
of his life on earth? There is power in these words, 
"Blessed are the merciful, for they shall obtain 
mercy„" Mio are the subjects or evident recipients 
of God»s mercy, is it those who feel their self styled 
dignity, completeness, and self sufficiency, or is it 
those who deeply feel thei.r insufficiency, and constant 
need of God's mercy? 

Mercy and judgment are both parts and means by 


which God deals with humanity, Mercy to the merciful, 
the needy and the penitent. Judgment upon the ungodly, 
the wicked, and the unrighteous who love not the truth 
but have pleasirre innnrighteousness* 

Anciently God manifested his mercy and judgment 
upon Israel by saying, Exo, 3U:6,7> "The Lord God, 
merciful and gracious, long suffering, and fcrgiv- 
ing. transgression and sin, and that will by no means 
clear the quiltyj visiting the iniquity of the fathers 
upon the children, and upon the children ^s children, 
unto the third and fourth generation^ And in the 
Gospel of Christ we have it that, "He shall have^ judg- 
ment. without mercy that hath shewed no mercy. " 

While God is rich in mercy and grace, we do not 
understand that his mercy can reach such as delight 
revel and choose to continue in sin and wickedness^. 
For such no doubt must meet his judgment^ Nineveh in 
her wickedness recieved word from God through o^onah 
that yet f outy days and Niixeveh shall be overthi\own, 
judgment no doubt would have' been as stire, as mercy 
was sure for her, had she not seen her dii^e need for 
mercy and penitence in the depth of humiliation. 

The servant of Matt. 18, who so graciously recieved 
mercy from him whom lie owed so much, and in tui*n had 
no mercy on him who owed him so little, thus forfeited 
or lost all the m.ercy that had been given him. For 
his lord said unto him,-"shouldest not thou also have 
had compassion on thy fellow servant, even as 1 had 
pity on thee?** 

We see both mercy and judgment in the proclamation 
of the angel which the Revelator saw. Rev. l[j.:6,7, 
»'And I saw another angel fly in the midst of heaven, 
having the everlasting gospel to preach unto them that 
dwell on the earth, and to every nation, and kindred, 
and tongue, and people. Saying -with a loud voice, Fear 
God, and give glory to himj for the hour of his judg- 
ment is come: and worship him that made heaven, and 
earth, and the sea, and the fountains of waters, » 
What mercy in this proclamation. \«iat judgment upon 
those who ignore it. 

Hear the words of Jesus, Luke 6:36,37, "Be ye 


therefore merciful,, as your Father also is merciful* 
Judge not^ and ye shall not be judged: condemn not^ . 
and ye shall not be condemned: forgive^ and ye shall 
be forgiven," "He shall have judgment without mercy, 
that hath shewed no mercy, and mercy rejoiceth 
agairist judgment," "Mercy recieved and mercy given: 
so. much more glorious than judgment, 
, Vnile God in his goodness sends his rain on the 
just and the unjust it is only due him, and a reason- 
able service tliat all retur^n and render to him the 
full consecrationi and service of .their lives, for 
upon whether or not we do this hangs our. prospect of 
mercy or judgment in the end, 

Solomon the 'wise one at one time, has written, Ecc, 
11:9, "Rejoice, young man, in thy youth, and walk' in 
the 'ways of thine hecO't, and let thy heart cheer thee : 
in the days of thy youth, and in the sight of thine 
eye: but know^ thou, that for all these things God will 
bring thee into judgment,^* 

The unregenerate sinner: dead in trespasses and 
sins, though they be as scarlet and crimson, through 
full contrition and repentance can not fail to meet 
the mercy, the grace and cleansing power of God, 

Rossville, Lid, 

CONSCIENCE '\ . ■' * . ; ■ 
•• ' • . .By George Bucher - 'i '•' 

Much is said about conscience. And much that is 
said about it is said from the fact that it figui-^es 
so prominently in a state constitution, which gives 
the citizen the liberty to worship God according to = 
the dictates of his own conscience. 

And many make no difference between what the state 
constitution says and what God*s word says. 

They take it for granted that conscience is' an v' 
infallible' giiide, and that whatever it dictates is 
just and right. 

Let us examine' this" subject of conscience a little. 

Conscience is a principle in man very wisely put 
there by his creator. It is not only in those who 


believe and study God^s word with a full prrpose to 
obey it to their utmost^ but also in those who have 
- not the Bible. 

Paul^ in Romans 11^ I3, 1^, states that the Gentiles 
though they have not the law yet their conscience is 
bearing witness^ and their thoughts the meanwhile 
accusing or else excusing one another » 

All men then have consciences, And^ although they 
act according to the dictates of them^ yet we notice 
a diversity of actions. 

The Hindoos were as devoted and conscientious when 
they sacrificed- themselves between the wheels of 
Juggernaut as any one can be who believes in Father j, 
Son and Holy Ghost« 

And we find things conscientiously approved by one 
age or people ^ which are as conscientiously condemned 
by some other; nay,, the very crimes of one age and 
nation ai^e the religious acts of another. 

And even among those who profess to believe in^ 
and to obey the words of the Lord Jesus we no'tice a 
great diversity of conscientious actions. 

One man^s conscience^ stating it MULTUM IN PARVO^ 
dictates something like thiss 

One to be saved^ will^ as a little child^ believe 
and accept the word of the New Testament as a message 
from Heaven. He will^ as a penitent believer^ to gain 
the merits of the^s blood and the grace to 
Salvation^ be -baptised by a trine iminersion^ and for- 
ward action^ and have hands laid upon hm. 

He will celebrate the x^ashing of the Saints » f eet^ 
the Lord^s Supper (a full meal)^ the kiss of chai-^ity^ 
and the comiriunion^— all in close connection^ at one 
and the saine time^ and at night. 

lie will^ furthermore^ practice the doctrines of 
Christy viz: Peace^ love^ unity^ faith and works^ non- 
comformity to the x^rorld in its vain and wicked customs, 
non-sweardng^ anti-secretism, opposition bo war, the 
anointing and laying- hands on the sick, and, with a 
perfect mind, by watching and prayer, press toward the 
mark for tiie prize of the high calling of God in Christ 
Jesus. Phil. Ill, 

180 THE PILGRIM __„_ 

Then there are others who, to gain the same object 
- the soxil^ s salvation although as honest, and devoted, 
and conscientious, yet they practice quite differently. 

One has single immersion by a backviard action, 
another has baptism by sprinkling, and still others 
care not whether they have any baptism at all. 

One has adult, another infant baptism. 

Some have coxrimunion in the day time. 

Some can be conscientiously connected with oath- 
bound secret societies. 

Some are like the world in the fashions, and in 
nearly all its vain and wicked customs. Some 
conscientiously think it their highest duty to go to 

And where shall we stop? There is hsirdly an end 
to all this. 

Is it not strange that the consciences of different 
people, who profess faith in the Lord Jesus, dictate 
so differently? 

And all this in the face of the fact that we are 
so richly instructid "to keep the unity ox the Spirit 
in the bond of peace. There is one body, and one 
Spirit, even as ye are called in one hope of your 
calling; one Lord, one faith, one baptism, one God 
and Father of all, who is above all, and through all, 
and in you all." Eph. U:3^6, 

This is such an interesting and important point 
that several other Scripture testimonials will be 

"Neither pray I for these alone; but for them also 
which shall believe on Me through their word: that 
they all may be one; as Thou, Father, art in me, and 
I in Thee, that they also m.ay be one in us: that the 
world m.ay believe that Thou hast sent me," John 17: 

They were all with one accord in one place," Acts 
II, l;[t.6, "And the multitude of them that believed 
were of one heart, and of one soul," Acts. Uj32. 
"Be of the same mind one toward another." Rom, 12:16. 
Now I beseech you, brethren, by the name of our Lord 
Jesus Christ, that ye all speak the same thing, and 


that there be no divisions among youj but that ye be 
perfectly joined together in the same mind^ and the 
same jusgment." I Cor, 1:10» 

"That ye stand fast in one spirit ^ with one mind 
striving together for the faith of the gospel," Phil. 

"Fiilfill ye my joy, that ye be like-minded, having 
the same love, being of one accord, of one mind," 
Phil, 2:2, 

"Nevertheless, whereto we have already attained, 
let us walk by the same rule, let us mind the same 
thing," Phil, 3:l6, 

Now, in consideration of the fact that unity is such 
a prominent feature in the Gospel Economy, why then 
all these conscientious differences? 

"Why is all this? Let us examine into this matter 

The word conscience is anglicized from the Latin 
conscientia, i^hich comes from conscire, which means^ 
to know, to be conscious. 

We then have the idea of knowledge in the word 
conscience. And xv"e know that all men have not alike 
knowledge; and, as we shall see in the fixrther develop- 
ment of this subject, different men are conscientious 
in doing, or not doing things in proportion to their 
right knowledge of such things. 

It also follows from this fact, that education, . . 
laws, customs, and surrounding influences may have 
much to do with the development and modification of 
conscience; or rather with the training of our idea of 
right: for, the decision that a certain act is right 
or wrong is not a matter of conscience, but a simple 
matter of judgment, and conscience tells us to do as 
our judgment decides. 

And, further, since our judgment may or may not be 
correct it follows that conscience is not a safe guide; 
for, if o\ir judgment of a thing is incorrect, conscience 
will, all the same, dictate to us to go that way. 

This will be better understood by a sorites, A 
teacher of Mental Science, at the finishing up of the 
study of conscience, required each student to give his 


conclusion by a sorites or chain arguirient* This is 
what one had i 

"Conscience tells you to go the way the sign-board 

That which tells you to go the way the sign-board 
directs does not point out the way» 

That which points out the way is the sign-board. 

The sign-board is your idea of right. 

Your idea of right is the guide; conscience is not . 
a guide^ consequently not a safe quide, *' 

\Ne repeat^ then^ that conscience dictates that v;re 
go the way the sign-board directs; or^ in other words^ 
whatever be our idea of right that our conscience says 
we shall do^ 

This is the key to the fact why different men 
conscientiously xvorship God in differ ent. ways,— -why 
different men and nations conscientiously worship 
different Gods ^— why some things are conscientiously 
approved by one age or people ^ and as conscientiously 
condemned by another^— and why the very crimes of one 
age and nation ai'e the conscientious religious acts of 

The foregoing view of conrfcience is forcibly veri- 
fied in the case of Paul^ Waexi he stood before the 
Jewish Council he said^ ''Men and brethren^ I have 
lived in all good conscience before God until this 
day,'^ Acts 23:1. 

What he did with his good conscience he states 
himself as follows ^ '*I verily thought with mj^self, 
that 1 ought to do many things contrary to the name of 
Jesus of Nazareth," Acts 26:9* 

How ho could do so with a good conscience he states; 
in I Tim, 1;13^ "Who was before a blasphemer,, and a 
persecutor J and injurious; but I obtained mercy, be- 
cause 1 did it ignorantly in unbelief," 

His conscience told him to do according to his ■ 
knowledge of things and as his knowledge of things' 
was wrong, therefore he was not in need of a change of 
consciefice, but of better knowledge. 

As soon as he learned that he was thinking and 
doing wrong, and had been persecuting Jesus his Savior 


his conscience told him to call out, *'Lorci, what wilt 
Thou have me to do?" 

As soon as his knowledge of things changed, so ^soon 
his actions changed. He could truthfully say, "And 
herein do I exercise myself, to have always a con- 
science void of offence toward God, and toward men," 
Acts, 2U:16. 

Mien ignorant of right things, PaulKs conscience 
led him T^Frong, but it led him right wheti he could say, 
"But this 'I confess Unto thee, that after the way 
which they call heresy, so worship I the God of my 
fathers, believing all things x#iich ar'e m'^itten in the 
law and in the prophets," Acts 2li:lii, ' 

Paulas conscience was "believing all things which 
are written in the law and in the prophets," 

If then, the understanding be well enlightened, and 
the heart sanctified, conscience wdll invariably 
appi'ove of what is right and condemn what is wrong. 
But it is only when this is the case that conscience 
can be relied upon as a safe guide. As this perfect 
knowledge and sanctification were possessed by man 
before the fallj its dictates then were right. 

Since the fall, howe\''er, the dictates of conscience 
can not be relied on. And here is where many fail. 
They place conscience above the Bible, and even above 
God himself, Tliey make conscience a perfect guide in 
their moral and religious conduct, when it should not 
be so considered. It. is only that peculiar faculty 
of the mind which approves our conduct when it is agree- 
able to our idea of right, and condemns it when con- 

And as conscience can not be relied on as a safe 
guide, God in his wisdom has given us His word "as a 
lajnp to our feet, and as a light to our path," 

And this is now the only safe rule for us to regul- 
ate oior conduct by, if we would please and glorify 
God, and seciire His favor forever. 

All through the foregoing remarks a good conscience 
was kept in view. That is, such a one as men have who. 
wish to do right, and act according to the best know- 
ledge they possess. 

18U - . THE riLGRIM 

We will yet remark that conscience appears in 
different ways* ■ • ■ 

1, There is a seared consciencej I Tim* h-2^ which. 
those have x%^ho act against better knowledge, and 
which permits them to transgress or disobey God's law 
with no feelings of shame or remorse, 

2, Men may be very conscientious in some things but 
not in others* King Herod seems to have been too 
conscientious to violate his oath although he ordered 
John the Baptist to be beheaded. Matt. lii:9* 

So the Pharisees did not put the price of blood 
into the treasury^ but they shed the innocent blood 
of Jesus, katt;, 27« 

3» There is also a weak conccience, I Cor^ Qtl^ 
People having this will do ^-ome things, and refrain 
from doing others, from a sense of duty, when such 
things in themselves are indifferent in the sight of 
the Lord, 

**ivow the end of the commandment- is cnai^ity out ox 
a pure heart and of a good conscience «, and of faith 
unfeigned, from vjhich some having swerved, have turned 
aside to vain j angling j desiring to be teachers of 
the iawj understanding neither what- they say, nor 
whereof they affirm, " I Tim, 1:5-7^ ^ 

i^inally^ then defu:* reader, with a piare and prayer- 
ful heart, and a good conGCience, go to the Fountain 
of Truth— the Word of God, and seai^ch ^nd leai^n from 
that, for yourself, what God xiTants you to do, and 
what not. Amen, --^Nov, 190? Vindicator*: 

They Go Far. to Make Up the Beauty of Human Existence, . 

Little words, not eloquent speeches nor sermons; 
little deeds, not miracles nor battles; nor one great 
act nor mighty martja;dom make up the true life. The 
little constant sunbeam, not the lightning; the waters 
oi . Siloam, "that go softly on their mission of 
refreshment, not "the waters of rivers,, great and 
mighty, rushing down in torrent noise ana force, are 
the true symbols of a holy life. 

The avoidance of little evils, little sins. 


The avoidance of little evils ^ little sins^ little 
inconsistencies, little weaknesses^ little follies^ 
little indiscretions and imprudences^ little foibles, 
little acts of indolence or indecision, or slovenliness 
or cowardice, little equivocations or aberrations from 
integrity, little bits of wcrldliness and gayety, 
little indifferences to the feelings or wishes of 
others, little outbreaks of temper and crossness, or 
selfishness or vanity^ the avoidance of such little 
things as tliese go far to make up at least the negative 
beauty of life. 

And then attention to the little duties of the day 
and hoLU", in public transactions, to private dealings, 
or fajnily ai-^rangements, to the little words and tones, 
little benevolences or forbearances, or tendernesses, 
little self-denials, self-restraints and though tfulness, 
little plans of •quiet kindness and thoughtful consider- 
ation for others I punctuality, .ind method, and true aim 
in the oraering of each day— these are the active 
developments of holy life, the rich and divine mosaics 
of which it is coiiiposed^ 

Miat makes yon green hill so beautiful? Not the 
outstanding peak or stately elm, but the bright sward 
vjhich clothes its slopes, composed of innumerable 
blades of grass. It is of small things that a great 
life is make up, — -Vindicator, I908. 

A man said to a waitress "Wxats good tonight? 
To which she replied '*How should I know? I eat 
at homo , '< 

Again he said to a news boy who asked him to buy a 
paper— "wliats the news?" The boy replied "I dumio 
mister J I never read the paper," 

Later he listened while a bald headed barber des- 
cribed a tonic guaranteed to raise hair on anything. 

Inconsistency? Yes, but no more so than the sad 
spectacle of professing christians \jho give little 
evidence of being possessing chri.stians.— Selected. 


VJHICH RATH SE!:W I-rS DRAW HIM." John 6:44,45. : • 

By John Kline, 1850. 

I here note the substance of what I said. 1/d{ text sets 
forth -uhe t-vixt great facts which all should know; JiAlT'S TCEAE- 
NEGo and GOB'G POYJER. ±hv first part of the te:^t declares 
man*s absolute wealiness in himself and of himself. In another 
place our Lord says; **^'fithout me ye can do nothing." In the 
text he says: "No man can come to me," Had he stopped here vje 
would be left vdthout hope. JJut he did not stop here. 
Inmediatoly, as if by the same breath of Ioyq, he adds: "Except 
the Father which hath sent me di^aw him." This pai^t shows that 
if the Father does draw a man he can come to Jesus o Now, then, 
does the i''ather draw? The prophets say he does in these vrords; 
"And they shall all be tau{>^ht of Godt" He dravfs them by teaoh- 
inf,^ them. In -^vhat follows we miy learn the power of this Great 
Teacher. Notice very particularly: "Every ican,"— this means 
every hujiian being, whether man or vroman,— ^^ every man therefore 
that hath heard and hath learned of the Father, oometh unto me." 

But here are things very deep. Our ninds inquire to know - 
how the Father^, vrhose voice vre have xiever at any time heax^d 
and whose shape we have never seen, cr,n teach us<. It is through 
the Son that the Father spoa,ks, for the Son be'^.rs this testi- 
mony himself in these words: "I speak not from myself; but the 
Father wiiioh sent vie, he hath r-iven rae a coirp^andment w]\at I 
should say D^ncl what I s?iould speak, -find I know that his 
Qoi:irandment is life eternal: the t'liugs therefore which I 
speak, even as the Father hath said unto ^ne, so I speak-*" 
Nothing can be plainer tjian thi.s that Jesus spoke mth au.thor^ 
ity, the divine authority of bho Father, and that he is God 
the Father manifest in the flesh, the Itoria,iniel»— God the Father 
with us. For further proof of this, turn to Isaiah 9; 6, "Unto 
us a child is born, unto us a son is given, and the government 
shall bo upon his shoulder; and his nam-e shall be called 
Vfonderful, Counsellor, The mighty God, Tlie Everlasting Father, 
The Prince of Peace." Again our Lord says: "All power is 
given to me in heaven and on earth." Paul's teaching harmon- 
izes wdth this: "For," says he, "in him dwelleth all the ful- 
ness 01 the Godhead bodily." By the Godhead he means the 
Divine Head of creation, providence, redemption and eternal 
salvation: "I^'or all things were made by him;" and as Paul 
again says: "In him all things consist," or hold together. 

V/e are now prepared to understand how Jesus could know the 
thoughts of men, and why he needed not tnat any should testify 
to him of man, for he knew what was in man. He knew all this 
by creation and preservation, by his power of perception which 
is b oundl e 3 s , and his knoYfl edge whi ch is i nf i ni t e . Man » s body, 
vfhen -^riewed intelligently, mth its organs of life and m.otion, 
is a thing of wonder in our eyes. Anatomy reveals in its 
organs, designs and purposes in their structures and uses which 
oyerv^helm us astonishment. Haat, then, must the soul be. 


when its structure and organisation, essence and power as far 
exceed those of the body as the man who lives in the house ex- 
ceeds the house? For the body is nothing more than the house 
or habitation of the soul. Paul calls it "our eai'thly house»" 
He says: "In this we groan — it will be dissolved." He then 
iiimediately turns his thought to the renewed soul or spiritual 
body, and calls it "a building of God, a house not made mth 
hands." All things, then, pertaining to our souls, being naked 
and open to the eyes of him with whom we have to do, we may rest 
secure in the belief that whatever he tells us about ourselves 
is true. He knows just v/iiat we can do and what we cannot do. 
And it is he who says, "No rnan can come to me, except the Father 
draw him. " 

But pei^haps some inside this house are saying within them- 
selves: "Is man not free to choose good or evil — to do right or 
wrong?" I answer that he is free,— free as the eagle in the 
air; free as the fox in the bramble; free as the lion in the 
desert; free as birds and beasts are free to comply vdth the 
instincts of their natures and the inclinations of their mils. 
I\*s freedom is what makes him a responsible being. He is yet 
more free than the brute creation; because that is bounded by 
the limits of capacity. But man's mind is capable of indefinite 
expansion and elevation in knowledge. Still the text is triie: 
"No man can come to me, except the Father dravrhim." Let me 
draw a comparison here. A king once m.ade a great supper and 
inv^.tcd many to come and partake of it. At the -right time he 
sent forth his servants to tell them that were bidden to come, 
for all things are now ready. Did they go? IToL They all began 
to make excuses. You see they were free, free to go, and free 
to stay away. They chose to stay a?/a,y, and in this very %Tay 
every sinner uses his freedom; he chooses not to come to the 

yihen a man's mil or a woman's vdll is set on something they 
love above everything else, can they of themselves change their 
mils? I have known several instances in which a young lady set 
her affections upon a man who was not her equal in any respect, 
and very far below her in general character. I have kno-vm the 
mother of such a lady to bend over her daughter, and vdth tear- 
ful eyes entreat her to withdraw her affections from that un- 
worthy object and give them to another who, in breathless sus- 
pense, and with a soul and character and surroundings worthy of 
her, was but waiting to receive them» Aiad did that young lady 
change? Bid she withdraw her love from the unworthy object and 
give it to the other? She did not. Her answer every time was: 
"Mother, I CANKOT." Just in this sense, relatively, the sinner 
is free. He is free to love most wha,t he likes best, and that 
is himself and the world. In this state he would forever remain 
but for "the grace of God which bringeth salvation." Right here 
comes in the necessity for the change of heart, the new creation 
and regeneration, as Paul calls it; the being born again, as the 
Lord and Peter call it, upon which everjrfching depends, and with- 
out which no man can enter the kingdom of heaven » This is 


connected mth the dramng of the Father, "for man looketh on 
the outward appearance, but the Lord looketh upon the heart." 

Wxen I yms youn^ I could not understand what it is to come 
to Jesus, to be with him, to follow him» I thought I could 
readily see hovf people could come to him to be healed, and to 
be cured of their diseases, and to be fed by his libex^al hand, 
when- he v/as visibly on earth in the flesht But he is no longer 
here in that form* I was in darkness* M^ eyes could behold 
no form which I could approach unto; no visible steps for me 
to follow; hear no audible voice of comfort to encourage, of 
instruction to enlighten, and of commands to obey* Where, 
thought I, is he to be found, and how are we to know when we 
have found him? These and many other similar thoughts occupied 
my raind, until 1 wondered rnuoh why he did not stay when he was 
here* I suppose that many youni^ but thoughtful minds have 
wandered, and others at the present time are now v/andering in 
this same wilderness of doubt and unce3:i;ainty* Let me say to 
you, my dear young friend, that Jesus is here as truly now as 
he was when visible to natural eyes* As God, he is here in 
his glorified state* To every one who desires him he says in 
words of warmest love, "Lo, I am with you alway»" These are 
his very v/ords» He is everyvrhere* He said, just before his 
death, by way of en co\ir aging his disciples t "I go away, hnt I 
will see you again, and your heaart shall rejoice, and your joy 
no one taketh away from, you»" He continued: "I will xiot leave 
you comfortless; I will come unto you," But he has promised 
yet more than his presence to go mth all who love him; he 
declares in words i-re can understand that "if a m,an love me, he 
will keep my ^wrd: and my Father mil love him, and we mil 
come unto him, and m^ke our abode with himt " A^^ain he says: 
"He that abideth in mo, and 1 in him, the same b caret h much 
fruit," In his. last prayer to the Father he says: "I in them, 
and thou in me, that they may be perfected into one»" Those 
promises ought to assure every one of the greatness and the 
power of the love of Christ; since he loves us so much as to be 
Tailing to come and dwell vdth us and be in us forever* 

It is by faith that we come to himt We see him with the eye 
of faith^ We walk with him by faith, not by sii'ht* We love 
him because he first loved us, and gave his life to redeem and 
save us* All this and much more we learn in his V/ord. His 
word is the Gospel which is able to make us wise unto salvation* 
Let me exhort all of you, old and young, to read and search for 
its hidden treasures, for therein are contained the words of 
eternal life* It is the duty and privilege of every one to 
pray* Prayer is the eye that looks to Jesus, and the heart 
that says: "Lord, save, or I perish." Faith is the hand that 
lays hold of his saving promises* Obedience is the T^ole man 
in active service on the side of the Lord Jesus Christ* 

Cast me not off in the time of old age; forsake me not inhen 
my strength faileth, Psm. 71: 9, 




We have already seen in the history of the organiza- 
tion of the Brethren Churchy at Schwartzenau in I708, 
that they increased in number quite rapidly^ until 
1715' there was not only a large church at Schwartzenau, 
*'but also in Marienborn a charch was gathered^ for the 
church in the Palatinate was persecuted and its members 
then came to Marienborn^ and when the church here be- 
came large^ it was also persecuted^. Then those that 
were persecuted collected at Creyfeld^ where they found 
liberty under the king of Prussiao" 

We are aldo told in Brumbaugh *s History of the 
Brethren^ that ^'a third congregation was established 
at Epstein^ and many members were living in Switzer- 
land of whom we have no record, ^^ 

''At Mai'ienborn Elder John Naas was the elder in 
charge. At Epstein Christian Libe was the Elder , 
assisted by Abraham LuBoy. These congregations soon 
withdresw to Creyfeld^ where John Naas was the senior 
Elder and Christian Libe was second^ Here^ too^ Peter 
Becker^ who was^ so fai; as we can learn^ baptized at 
Epstein by Elder Libe^ ministered to the congregation. 

Peter Becker was not an ordained Elder in Europe. 
He was^ however^ a man of great fervency in prayer^ 
and the leader of the singing in the congregation. He 
was not a good speaker^ and led a very quiet life^ 
drawing many to him in love and sympathy. He organized 
the first emmigration of members to America^ and landed 
with a goodly number at German town in 1719 # The Ger- 
mantown members were, therefore at the first a branch 
of the Creyf eld congregation* " 

¥e are told this congregation had a division while 
at: Creyf eld^ which was occasioned by a young minister 
by the name of Hacker^ marrying a young woman outside 
of the church. A number of excumminations followed 
and the congregation became divided and eventually a 
large part of them^ with Peter Becker came to America 

190 -'^ ' ■■ THE PILGRIM 

in 1719^ 

In ^'Mennonite Piety Through the Centiiries,'* by 
Robert Friedman^ pages 62 and 63^ there is mention of 
this congregation of "Duirirers or Dcmpelaars*' coming to 
Creyfeld in 1715> and of their influence while there. 
They are called "one of the strong and aggressive 
religious movements of the time^" and ''a very dynaiulc 
group^" and are said to have deeply impressed the 
Mennonites in Creyfeld^ Many of whom^ including 
several preachers turned to them. It is also stated 
that a great part of them emigrated to Pennsylvania in 


The original congregation at Schwartaenau is said to 
^have flotrrished and grew in number until the death of 
Count Henry in 1720* Aftev^ his death they were bitter- 
ly persecuted^ and with Alexander Mack^ as theix leader, 
they fled' to Westervain in West Friesland (Holland.), 
There they continued for nine yeai'^s and grew nixmcriC" 
ally and in 1729 emigrated to Penns:ylvania where they 
joined with the pai't of the Creyfeld congregation 
which had come in 1719-' They sailed from Rotteraam 
July 7^ 1729, and landed at Philadelphia Sepb^ 1^^ 1729. 
MoCt.,. Brumbaugh says (History of the Brethren, page k$) 
that there were fifty-nine families in this company. 

In ''Chronicles of the Brethren" by John Kimmel, p. 
27, it is said, '^The members that came to America with 
Peter Becker in 1719> v^ere dispersed on landing at 
Philadelphia and settled at vai^ious places about the 
city and. the Schuylkill Valley remaining unorganized 
for four yeaxsa This year (1723) it was noised abroad 
.among them that, Christian Libe, one of the strongest 
preachers of the ch-urch in Euc'ope^ had arrived in Phil- 
adelphia* Mamy went to Germantown^ the home of Peter 
Becker, expecting to hear Ciiristian Libe preach* The 
rumor was false. Christian Libe was not in America " 
and never caaiie, Peter Becker however held a meeting 
and instructed the people « Later six persons applied 
for baptism. 1 On Christmas day 1723 they were baptised 
in the Wissahickon Creek being the first to join the 
Church in America. That; same day the Germantown con- 
gregation, the first in America, was organized with 
twenty three members^ Peter Becker being chosen elder; 
and that night they held their first communion at the 


house of John Gomorryt 

»^^'History of the Brethren^" page 155> says there were 
twenty families in the company that came in 1719j and 
in the following pages gives a more detailed account of 
the first organization at Germantown^ and says^ "The 
next avitumn they undertook a general visitation to all 
their brethren in the whole country^" which was stai"*ted 
Oct, 23, 172l|, -D.F,W. 

I know not T/hat may befall me; 

God litmg's a mst o*er my eyes. 
And before each, ntep of my omyard •way 

He aiakes netr scenes to arise; 
And every joy He sends me comes 

As a s-vreet and glad surprise, : . 

I see not a step before me* 

As I traoe the day3 of the year^ 

And the past is still in God's keeping, 
The future his meroy shall cheer; 

And what looks dark in the distanoe 
l/jay brighten as I dra^/ near;, 

For perhaps the dreaded future 

Has les3 bitter than I think, . 
The Lord may sweeten the water 

Before I stoop to dr3.nk; 
Or if !vkrah nmst be Iviarah 

lie mil stand beside the bririlc.* 

It i^iay be He was vjaiting 

For the coming of ray feet) 
Some gift of such rare blessedness 

Some joy so strangely sweet. 
That my lips can only tremble 

Yfith the tha?iks I cannot speak, 

Ify heart shrinJ^s back from trials 

Vftiich the future riay disclose, 
Yet I never had a sorrovf 

^ But what the dear Lord chose; 
But I send the coming tears back 

With the whispered words, "He knoTyiSf" 

So I go on, not loiowingly, 

I vmxld not, if l^nlf^t^ 
I would ratner walk mrta Cod in the dark 

Than walk alone in the light; 
I wouD.d rather walk w3-th him by faith 

Than walk alone by sight, 

— Selected, 



In the Septuagint this book is placed directly after 
Jeremiah, while in the Hebrew Bible it falls between 
Huth and Ecclesiastes, and is in the section called the 
Hagiographa* Our English version fallows the order of 
the Septuagint. 

In reading this book it can be understood that Jere- 
miah was an eye witness to the fall of Jerusalem* By 
his writings of these funeral hyrrms it must have been 
a fall of sorrow to him to see the people sin and not 
heed to their God, and then suffer such a fall as they 

In the book of Lamentations the first four chapters 
are acrostic in structui^e. By this is meant that the 
first verse begins with the first letter of the Hebrew 
alphabet, the second with the second and so on through- 
out the entire alphabet of twenty- two letters. This 
explains why each chapter with the exception of the 
third has twenty-two verses. In saying the first foiar 
chapters are acrostic in structure, they refer to 
different people. The first two refer to the Solitude 
and Desolation, the third to the Suffering of the 
Prophet, the foui'th to the Sui^fering of the People, 
and the fifth to the Suffering In Exile. So in read- 
ing this book we can see the result of sin; at the end 
it means a great do^mfall for the people who sin. In 
these hymns are the facts that it is true of nations 
as of individuals that they cannot sin with impunity, 
We have national as well as inaividual responsibili- 
ties. Miat the individuals do the nations becomes. 
God is a God of nations. So in closing, let us con- 
sider the result of Sin. 

QUESTIONS: Fill in missing words. 

1. The crown is . • from oui^ head; woe unto , 

that we have " , 

2. Turn us unto , Lord, and we shall be 
turned, our days of old. 

-Gerald Martin, Goshen, Indiana, 


VOL. It SEPTEmER. 195>7 NO. 9 

'^Dearly beloved, I beseech you as strangers and pilgrims, abstain 
from fleshly lusts, which war against the soul.' 1 Peter 2:11 


If we knew the cares and crosses 
Crowded ^roimd our neighbor's way^ ' ■ ■■• 
If we* knew the little losses 
Sorely griev'ous day by day| 
Would we then so often chide him 
■ For the lack of thrift and gain? 
Leaving on his heart a shadow, 
Leaving on our heart a stain, •" ■ ■ 

If we knew the silent story^ 

Quiv' ring" through the heart of pain, " ' 

Would our huraan hearts dare doom them 

Back to haunts of vice and shame? ■ ■ 

Life has many tangled crossings, •■ ' ^ 

Joy has many brealis of woe, 

And the cheeks tear washed are whitest," 

This the blessed angels Imow, - ' 

Let us look within our bosom 
For the key to other lives; -' . 

And with love to erring nature 
"Cherish good that still survives, " ' 
. ■■ " So that when our disrobed spirits 
Soar to realms of light again, 
• ' . . ■ We may have the blest fruition 
■ of unselfish love to man, 

— Author Unknown, 


THE PILGRIM is a religious magazine published monthly by Daniel F. Wolf in ihe 
interests of the members of The Old Brethren Church, Subscription rate: $1.50 per year. 
Sample copies sent free on request. Address: THE PILGRIM, Rt. 3, Box 1378, Modesto, Calif. 


'^For by grace are ye saved through faith; and that 
not of yourselves: it is the gift of Gods Not of works^ 
lest any man should boast," Eph, 2j 8^9. 

We are clearly taught in this text^ that no man can 
save himself. That salvation is a gift of God, made 
possible by a merciful disposition of the love of God^ 
called GRACE. Therefore it may not be improper to say 
that LOVE is the attribute and motive^ and grace the 
means which God has disposed to save man from the curse 
and fall of sin, 

Grace is rightly said to be "unmerited favor," and 
is also the MEANS which provides the opportunity for 
man to obey God's demands of him for righteousness » 
Our text says, "by grace are ye save TffitOUGH BAITH," 
Thus indicating that though it is a gift of God, and 
cannot be earned by any man, yet it is conditional^ 
and requires the agency of man, cooperating with God 
in His means of salvation, to make it effectual to 
each and every individual who receives it. This agency 
in man is a genuine heartfelt trust in God called FAITH. 
It is a faculty of the mind of man, including the af- 
fection and will, which brings loving obedience to all 
of God>s means of grace. 

The Apostle Paul, the author of of our text, also 
says in Romans 8: 2l4>2^^ "For we are saved by HOPE; 
but hope that is seen is not hope*, , . but if we hope 
for that we ^ see not, then do we with patience wait for 
it." Thus the faith of man that cooperates with the 
grace of God to bring salvation, is not a single act 
of theiTiind; but is a continuity of that state, which 
includes patience and hope for an unseen future bless- 

Abraham is called the father of the faithful, and 
his faith was founded upon the promise of God that he 


Kould be the heir of the promise of eternal life, 
which God promised before the world began. Therefore 
the faith of the saints, through which the grace of 
God brings salvation to them, is founded upon the same 
promise J and like Abraham's faith, it is a covenant 
relationship that joins its possessors to God and makes 
them heirs of the promise of eternal life. And so we 
read in Heb, 11; 1, '*Now faith is the substance- of 
things hoped for, the evidence of things not seen," 

"For by grace are ye saved through faith ^ and that 
not of yourselves: it is the gift of God: Not of works, 
lest any man shoiild boast," How insignificant and 
insufficient would be our best works to save us. How 
thankful we can be that God has not left us to such a 
fate, "Wio then could be saved?" If such were possi- 
ble it might at best bs but a very small company— 
and all boasters, each to out-boast the other. 
If it were of works, then those with means could so ' 
far exceed the poor that they would have no chance at 
all. And the young Christian whose life was cut short 
to only a- few years, or even months, service, would be 
so far inferior to the aged saint that they could not 
be happy in each others company. But if salvation is 
by grace tlirough faith, then the poor are as justified 
as the richj and the new-born child of faith, though 
in the service but one hour, is as justified before 
God as those who have been in His service for fifty or 
eighty years. This is no doubt the meaning of the 
parable of the laborers hired into the vineyard. Matt^ 
20: 1^16, 

In our time, this great truth of salvation by the 
grace of God, through faith, and not of works, is being 
misappropriated, by a very aggressive evangelistic 
school of Protestantism, to mean that obedience to any 
law, including the New Testament commandments of God, 
is not of grace, but must be included as "works" which 
'have no vii^tue or acceptance with God for righteous- 
ness. That only^O^st, by virtue of his sinless life, 
is acceptable tOfS^i* and therefore Christ OBEYS FOR 
US all of God's demands e&mx} for righteousness. In 
support of this doctrine it is frequently quoted from 


the Old Testament, that "All our righteousness is as 
filthy rags" before God^ Isa.. 61^; 6, The Scriptures 
are true, and the above statements are part truths^, 
but the inference drawn from them, that neither we, 
nor any of our obedience to God*s laws, is acceptable 
with Him for righteousness, is net true; First; be- 
cause Isa. 6i|t 6 was spoken to carnal Israel under 
the law, before the grace of God granted them repent- 
ance and remission of sins by Christ >s atonement for 
them on the Cross. And, second t Because no distinc- 
tion is made between loving obedience to God through 
faith ("faith which works th by love" Gai. 5:6.")^ and 
outward ^legalistic obedience because of fear of punish- 
^ ment for disobedience, 

^ It is true that only Christ the spotless Lamb of 
I God, and his sinless life and willing obedience unto 
I death upon the Cross, x^as acceptable unto God for a 
J sacrifice for sins; but no place since the atonement 
\^ has been made, does the Scripture indicate that 
%; neither we, nor our obedience to His commandments, are 
4^ acceptable to God. Nor that Christ, in addition to 
\ being made a SAGRH^ICE FOR OUR SINS, also OBEYS FOR 
1% US. FroBi this premise it is but one step farther to 
^ logically conclude that we ai^e wholly incapable of 
^ obeying God^s demands--o#^fe-f dr right onano living, 
^^^ that this is known to God, and, therefore. He does 
\ not expect it of usj ■ and so Christ becomes our sub- 
^ stitute also in this, and "OBEYS FOR US." 

^^his vjould leave the sinner free in this life to 
^--se^e-all the impulses and desires of the carnal mind, 
wliich the Apostle Paul calls, "living after the flesh*" 
But he says, "the flesh lusteth against Spirit, and 
the Spirit against the flesh: and these are contrary 
one to the other: so that we cannot do the things that 
we would," Gal. ^sl?. "What shall we say then? shall 
we continue in sin , that grace may abound? God for- 
bid. How shall we that are dead to sin live any long- 
er therin?" Rom, 6:1,2, "Know ye not, that to whom 
ye yield yourselves servants to obey, 'his servants, ye 
are to whom ye obeyj whether oC sin unto death, or of 


It is consistantly represented^ throughout both the 
Old and New Testaments, that man^s faithful obedience 
to God- from the heart is virtueous. and acceptable .with 
Him jB3?-r3 rgk te o u-6^egs ,^ Heb. 11 tells us of many holy 
men of old, who through faith -wrought many righteous 
deeds, and pleased God, Heb, $: 8,9 says of Christ, 
"Though he were a Son, yet learned he obedience by the 
things which he suffered j And being made perfect, he 
became the author of eternal salvation to all them that 
obey him,»^ Thus God requires obedience under grace the 
same as he did under the lawj but it is an obedience 
by faith, from the heart, and not the mere performance 
of the outward act only. 

The absolute faith which Abraham had in God made it 
possible for God to pronounce him righteous«ee^, before 
the cerem.onial rite of circumcisiom was performed. He 
had already obeyed God in so far as His will was reveal- 
ed ^ a kim ; but the faith upon which he was pronounced 
righteous was an absolute trust in God^s promise of a 
futui^e blessing, and a full corrjnital of himself (, 
soul and body), to further obey any and all of His 
knoT%m will. And so we read in Gen* 22: 16,17 where 
God confirmed His promise to Abraha:tii with an oath, 
after he had proved his faith in offering up his son . 
Isaac«- "because thou hast obeyed my voice J' . 

Thus Abrahaii:i^s faith did not preclude obedience,, 
but might be said to have preceeded other acts of obed- 
ience which were yet to be required of him* And the 
New Testament doctrine of Jesus and the apostles seems 
to indicate that this is the terms on which all the 
faithful children of God are accepted into His grace 
that brings to them salvation and eternal life. 

Thus the penitent sinner who through faith complies 
with God^s means of grace, can be pronounced righteous 
immediately, x^ithout "works," and is wholly committed 
to obey from the heart all further revealed command- 
merits of God, as opportunity of fords. And can say with 
.Paul in Rom.jf: 1,2 "Therefore being justified by faith, 
-we have peace with God through our Lord Jesus Christ: 
By whom also ^^^e have access by faith into this grace 
wherein we stand, and rejoice in hope of the glory of 
God,— D,F.W. 


(Thoughts ^ile hearing a sermon by a beloved Brother) 

By J^I* CoYer. 

Wien Jesus was here upon earth bringing to mankind 
his Heavenly Father's will, revealing his Majesty, 
power, and presence in salvation, redemption, and 
atonement: and knowing many Children of the Heavenly 
King X70uld follow the apostles footsteps in the desire 
to communicate according to the direction and example 
of Jesus, who often prayed to his Heavenly Father | 
(the disciples say to Jesus, '^Lord teach us to pray 
as John also taught his disciples") so Jesus taught 
to them the Lord's Prayer as we all know and use often. 

Our fereftiren people have taken Jesus* words, "When 
ye pray say: Our Father which art in heaven* . ." in 
a careful and pai^ticuliar way to always in public or 
family worship, to close oui^ supplications with thd 
Lord*s prayer: and it is a very good and loving way 
to do» Lest this good custom of obedience becomes 
formal and indifferent to us may we be continually on 
guard to have an understanding of the meaning and 
worth of this important prayer that Jesus gave to his 
children, Jesus says: "Whatsoever ye shall ask in my 
name he may give it you, . , Hitherto have ye asked 
nothing in my name: ask and ye shall recieve, that your 
joy may be full," Here we have given to us a sacred 
way to close our peti Lions in his name. This gives 
added power and meaning to owe prayers for the najne and 
person of Jesus is great j "For there is none other 
name under heaven given among men, whereby we must be 
saved;" his overcoming work of grace truimphant hallows 
his. name and gives added meaning to the Lord's prayer. 
As Jesus gave this prayer to his disciples so it too 
is a prayer as a whole in JesuS' name , and so we should 
lovingly remember him when we use this holy prayer. 
How beautiful this prayer] the sacred, respectful 
tone and mariner these words addx'ess our great Creator] 
How all embracing is told our needs, and then the sub- 
lime closing words "For thine is the kingdom, the power 


and the glory forever^ Anien* 

Jesus was the first one to utter this holy prayer 5 
all Christians of succeeding ages have used the same 
prayer expressing to God praise^ honor, adoration, 
and supplication, ■ 

How wonderful to feel we can join the holy and de- " 
voted ones of the ages in this sublime prayer, also a 
reminder of Jesus' life, and work while upon earth and 
of his full understanding of our Heavenly Father's 
position and power; and our position, and needs that 
God can well supply, 

"Teacli us to pray" Ms children saidj 
To Jesus as they fathered round; 

He knew their need of daily bread, 

Strength from above^ and from the ground. 

With humble hearts look upon high. 
And to your great Creator speak; 

He is your Father in the sky. 

And you shall find if you shall seek. 

Revere him high, hallow his name, 
And long to see his kingdom corae, 

High is his throne, and great his fame. 
And every heart should be his hornet 

YIe need his power, and love, and care. 
And learn to long for heavenly bread. 

And when v^e sin, be this our prayer; 
As we forgive, forgivness shed. 

Temptations are on every hand, 

Vi£iy he deliver us from all; 
Against all sin may vre all stand, 

And so be rescued from the fallt 

The kingdom power and glory his, 
In sea, and sky, and every glen. 

We hope to reach his home of bliss. 
For evermore, Amen, Amen, 

— 1160 Star Route, Sonox-a, Calif. 

By David A. Skiles. 

In Gal, ^:1^ we read, "Stand fast therefore in the 
liberty wherewith Christ hath made us free, and be not 
entangled again with the yoke of bondage. Here we 


have liberty and bondage set forth* Two definite for- 
ces that are out of harmony with each other ^ and in 
their end results, so very different. Desire for 
liberty was eyidently the chief motive power that 
brought the early church to America, and thus to flee 
from bondage, or persecution they chose rather to suf- 
fer the consequences and privations that they knew 
must follow in leaving friends , homes and old time 

Bondage and slavery under the hands of hai^d masters 
have been chief causes of revolutions in nations; and 
revolutions 5 or departures from bondage are never 
without co5t» Wcien Israel sighed and cried under the 
hand of Egyptian bondage^ God heai-^d their groanings 
and sent theiu deliverance by the hand of his servant 
Moses 3 and while they received deliverance from the 
sore bondage imposed upon them, they found that it 
also cost them the delicious melons, the leeks, onions, 
and other things that grex^r so bountifully in Egypt, 
though God^s care for them in the Tjilderness was un- 
equalled in suiiiciency. 

When Romanism became so corrupt and intolerant, 
protestantism was born, and while this brought on a 
revival of the true worship and living faith of God, 
it also brought on much suffering for. righteousness 
sake as v/ell as being out of the one universal and so 
called *^only church" » 

In the days of Isaiali, the prophet, the spirit of 
the Lord caiae-upon him in which he foresaw Him who 
would bring liver ty to the captives, and the opening 
of the prison to them that are bound— not bound within 
manmade vialls, or hmuan fetters, but under the delusive 
allxirements of Satan who told the Lord he was going to 
and fro in the earth, and w^alking up and down in it. 
And who is now the most clever yet ruthless and 
destructive bondman the world has ever seen. But 
glorious is the liberty into which we may be freed 
from this bondman by the Great .Liberator whom Isaiah 
saw that was to come, 

Satan has his alluring entanglements, and deceptive 
aa^ts in which to ensnare humanity. How beautiful is 


the cunning framework of the spider in which to catch 
the fly in a hopeless struggle for her release. The. 
sinner that has been born again^ of water and of the 
spirit; liberated from sin and death; resurrected to 
walk in newness of life must not now be entangled 
again in the service of Satan^ for the only wages he 
has to give is death. In II Peter 2; 20 we read^ "For 
if after they have escaped the polutions of the world 
through the knowledge of our Lord and Saviour Jesus 
Christy they ai^e again entangled therein^ and overcome, 
the latter end is worse with them than the beginning. 

In Psalms 106:11-1^^ we read of Israel's entangle- 
ments, "The x\raters covered their enemies: there was 
not one of them left. Then believed they his words; 
they sang his praise. They soon forgot his works; 
they waited not for his counsel: But lusted exceedingly 
in the wilderness, and tempted God in the desert. And 
he gave them their request; but sent leanness into 
their souls," As we become entangled with the evils 
of the world, so the earnest of the Holy Spirit begins 
to lose its luster and fade away, 

"No man that wai^eth entangleth himself with the 
affairs of this life; that he may please him who hath 
chosen him to be a soldier," II Tim, 2tk^ Here as in 
other instances the efficiency of the carnal is used 
to represent the efficiency of the spiritual; singlar- 
ity of purpose and devotion. We knox^r that God had 
ordained tliree organisations on earth, the family, the 
chui'^ch, and the civil government. If only these tliree, 
then other organizations must be of human origin. In 
the light of the doctrine and teachings of Christ it 
is clear that the relationship of his followers toward 
the civil government is not in its administration, but i 
in obedience to its laws so long as they do not con- 
flict with the higher and spiritual law of Christ, It 
is a christian duty to honor them, and to pray for 
them, but he can not claiia suffrage, or citiaenship in 
its kingdom, for his citizenship is in Heaven from 
whence he looks for Him who is his deliverer, his 
captain and his king. 

The Christian's full allegiance is to his family. 


and the church of Christ* There are organiaations 
such as the various secret societies, labor unions, 
clubs etc* which by reason of their purpose and 
measures to which they resort are dangerous and un- 
christian entanglements. In II Cor» 6:ll4. we read, "Be 
ye not enequally yoked together with unbelievers: for 
what fellowship hath righteousness with unrighteousne 
ness? and what coimnunion hath light with daricness?" 
Pure and undefiled religion before. God and the Father 
will reach every earthly need, and the Psalniist both 
asks and answers the question that is of greatest 
import to us all, "1*lo sliall ascend into the hill of 
the Lord? or who shall stand in his holy place? He 
that hath clean hands, and a pure heartj who hath not 
lifted up his soul unto vanity* » , He shall receive 
the blessing from the Lord, and righteousness from the 
God of his salvation." — Rossville, Ind. 

Selected by Edx^rard Ro yer. 

Here is a man vxho was born in an obscure village, 
the child of a peasant woman. He grew up in another 
obscure village. He worked in a cax^penter shop, until 
he was thirty years of age, and then for three years 
he was an itinerant preacher. He never wrote a book. 
He never hold an office (in a worldly government). He 
never owned a house. He never had a family. He never 
never went to college. He never put his foot inside a 
big city. He never traveled two hundred miles from the 
place xjhere he was born. He never done one of the 
things that usually accompanies greatness. He had no 
credentials but Himself, He had nothing to do with in 
this world except the naked power of his Divine 

While still a young man, the tide of public opinion 
turned agai^nst Him, His friends ran away^ one of them 
denied Himj Another betrayed Him^ He was turned over 
to his enemies; He. went through the mockery of a trial; 
He was nailed upon the cross between two thieves. 
Miile he was dying his executioners gambled for his 

THE PILGRm ^ 203 

only piece of property He had on earthy and that was hi 
his coat. When he was dead He was takeji down and laid 
in a borrowed grave through the pity of a friend. 

Nineteen wide centuries have come and gone^ and 
today He is the centerpiece of the human race and the^ 
Leader of the column of Progress; 

I am far within the mark when I say that all the 
armies that ever marched^ and all the navies that 
were ever built j and all the parliments that ever 
sat^ and all the kings that ever reigned^ put together^ 
have not affected the Life of Man upon this earth as ' 
has that one solitary Life. —Goshen^ Ind, 



The meaning of the heading of our present article, 
is this: lAlhere there is a real, sincere, and evangel- 
ical obedience rendered to the divine requirements, 
there will be a holy life^ and Christian deportment- 
produced. In other words, as the Holy Ghost is 
promised unto all that obey the Lord, Acts 5-32^ and 
as God is faithful to his promises, whereever there is 
true obedience, there will the Spirit be, and where 
the Spirit is, there will be its fruits, which are 
'*love, joy, peace, longsuffering, gentleness, goodness, 
faith, meekness, temperance, Gal, 5:22,23, the mani- 
festations of a christian character. And whore there 
is no Christian spirit or christian graces manifested, 
and where there is no holy life exhibited, there can 
be no rer3.1 obedience, vriiatever may be the profession 
or practice. Or, to change owe mode of expression, as 
we wish to get o^jr ideas distinctly before the minds 
of our readers that they may not fail to understand 
them, who ai*e thay that keep the words of the Lord? 
The Savior says, "He that hath my commandments, and 
keeps th them, he it is that loveth me: and he that 
loveth me shall be loved of my Father, and I v/ill love 
hira, and will manifest myself to him, John li4:21. 

When the people saw the marvelous conduct of some 
of the early disciples, "they took knowledge of them. 


that they had been with Jesus* '^ So^ in some degree^ 
will it ever be» Those to whom Christ manifests him- 
self^ will exhibit in their lives some evidence of 
such manifestations* And he will manifest himself 
according to his promise to those who keep his 
commandments , 

The apostle Peter's language, '^Seeing, ye have 
purified your souls in obeying the truth, *^ shows us 
the consequence of sincere obedience. It is the 
purification of the soul* And this consequence will 
not fail to follow where the obedience is sincere and 
proper. The grand design of the whole scheme of 
redemption is the purification of the soul from sin, 
and its assimilation of the divine nature, in order 
that it may be prepared for the enjoyiaent of heaven 
and comiTiunion with God* And as this was the design of 
God, he chose the means which vras adapted to this end, 
and, consequently, when the means are used, if the 
designed effect, the purification of the soul, and the 
formation of a cliristian chai^acter, do not follow, the 
cause of the failure must be sought for, not in the 
means itself, bu:t in the use or application of the 
means J for to attribute any deficiency to the means, 
would be casting dishonor upon the Author of Salvation* 

As it was sin that marred the beautiful works of 
God, and deranged the order and harmony of the laws of 
the moral world, and separated man from God, erasing 
the moral image of God from the huraan soul, the grand 
object of God in devising the scheme of redemption 
was to counteract the effects of sin, and restore a 
holy character to man* Accoi^dingly we find aiaong the 
first allusions to the work of redemption, the promise 
that the seed of the woman should bruise the serpent's 
head. And the apostle John declares, "For this purpose 
the Son of God was manifested, that he might destroy 
the works of the devil* I John 3:8* Then as the grand 
object and aim of God was to destroy sin, and promote 
holiness in his creatures, this should be the object 
of every Christian. An eminent x^iter has said, 

"Oh happinessi our being »s end and aim*" This may 
be the ultimate end and aim of our being, but as 


introductory to this^ and as a preparation for it^ a 
holy character is necessary^ Hence ^ we meet with such 
exhortations as the following in the Scriptures: " 
"Follow after righteousness, godliness, faith, love, 
patience, meekness," I Tim, 6sll; "Follow peace with 
all men, and holiness, without which no man shall see 
the Lord," lieb, 12:ll4. And as it was the great design 
of God in devising the scheme of human redemption, and 
in sending Christ into the world, to provide means 
whereby men may "cleanse themselves from all f ilthiness 
of the flesh and spirit perfecting holiness in the fear 
of God, " that they may "Be holy "and without blemish, " 
so, should all who profess to be "enlightened, and to 
have tasted of the heavenly gift, and made partakers 
of the Holy Ghost, and tasted the good word of God, 
and the powers of the world to come," make the cultiv- 
ation of a christian character their first and great 
object. This should be considered by them the pearl 
of great price, and they should strive to obtain it, 
although they must sell all that they possess to pur- 
chase it* 

No profession however holy it may be; no zeal, how- 
ever ardent, and whatever sacrifices it may make; no 
sincerity, whatever sufferings it may endure, will 
answer for a holy life. 

We have been long and painfully impressed with the 
fear that many look little or no further than to the 
means themselves, and rest in these, while the great 
object, a christian life, which the means of grace or 
obedience to the divine commands was designed to 
produce, is not properly appreciated, nor pursued vjith 
the energy and determination necessary to secure 
success. It is one thing to go through the formal 
performance of certain actions or duties, and quite 
another thing to perform them with that carefulness, 
sincerity, and faith that are necessary to make them 
efficient means in mo\ilding our characters to give 
them the image or likeness of Jesus, 

There is much said in the present day both from the 
pulpit and the press, about obedience to God and about 
Keeping the word of God, The public taste is so far 


religious, as, to make this phraseology or language 
sound agreeable and even pleasant to it. And all 
persons who' make any pretension to a christian charac- 
ter j, admit the necessity of doing right— of doing 
certain things which they regard as duties. And these 
duties, connected together are made to assmne the form 
of a rule of life^ or a cread* Now the living up to 
the. orthodoxy of their creed is the sine qua non or 
the indispensable condition of the religious lives of 
the great masses of the professing Christians of our 
times. We do not mean in referring to creeds^ merely 
those written f orms^ since there may be unwritten as 
well as written^ and divine as well as human creeds. 
We. mean by creeds^ the recognised principles or rules 
for the government of those religious societies of 
which we are members. Those rules are frequently 
formed by human wisdom and authority^ but sometimes 
they are left as they are found in the Scriptures 
without any thing being added to them or talcen from 
them. We feel there is danger of us all contending 
more for the correctness of our creeds^ whether human 
or divine^ than we do for the mortifying of our lusts ^ 
for the subduing of our passions, and for the resisting 
of sin in the various foi-ms in which we meet it. 

It vrill avail us but little indeed, though oui-* 
creed is as unobjectionable as the gospel itself, and 
though we are members of the true chui^ch of Christ, 
if we have not experienced the transforming power of 
the gospel, in renewing our minds, in reforming oiir 
lives, and in regulating our conduct, »'The gospel is 
the power of God unto salvation to ever one that 
believes," That is, to every one who believes it 
practically-x--^whQ obeys it. And that divine power of 
God will be felt and experienced by all who properly 
and effectually obey it* And where there is no power 
in restraining us from sin, and to strengthen us to 
suffer for Christ, and to labor for the advancement of 
his cause, in such, there can be no real belief, no 
true obedience. 

The profound reverence the- Jews had for the Mosaic 
law, and their zeal in obeying it, and their efforts 



to proselyte others to it^ are well known to all who 
are familiar with the history of that peculiar people* 
And yet what a great difference there was between what 
they professed to be, and what they really were, 
between the purity of their law, and the pui'ity of their 
lives i They apparently lost sight altogether of the 
moral power the law was designed to have upon their 
lives. What a striking contrast do we find there was 
betv/een the excellency of the law as described by David 
(Psm, 1957-9), and the looseness of their morals as 
described by Christ (Matt* 23:25-28), 

In the case of the young ruler we have a striking 
illustration of the deficiency of the obedience which 
prevailed among the Jews, He was seeking eternal life. 
The Savior directed him to keep the commandments , and 
enumerated them as follows: Thou shalt do no murder. 
Thou shalt not commit adultery. Thou shalt not steal. 
Thou shalt not bear false witness. Honor thy father and 
thy mother: and thou shall love thy neighbor as thy- 
self," The young man said unto him, all these things 
have I kept from my youth up: what lack I yet? Jesus 
said unto him, if thou wilt be perfect, go and sell 
that thou hast, and give to the poor, and thou shalt 
have treasure in heaven: and come and follow me,^* Matt, 
19:28-21, It is very evident that, although the young 
ruler had in some \my kept the commandirients, he surely 
had not in a proper and evangelical sense obeyed them. 
Had he posses'dthe spirit of genuine obedience, he never 
could have refused to obey the command that the Savior 
gave him. When we obey such commands of heaven as are 
popular, honorable, and easy, and refuse to obey what 
ai^e impopular and mortifying to the flesh, then are we 
deceiving ourselves if we think we are obeying any of 
the commandments as we ought to obey them, for sui'ely 
we ai'e not. Now such we are fearful is much of the 
obedience of the mass of christians at this time. 
Whatever can be done without self-denial, without 
sacrifice, without much labor, and without much troubl3, 
is done, and this is about all that is done. And as 
the obedience rendered to God is so deficient, the 
Christian character of professing Christian is also 


very.iniperfect^ because such obedience can never purify 
a soul, and consequently can never save a soul » Truth 
is designed to form character. And if it is properly 
applied, or evangelically obeyed, it will form charac- 
tex', and Christian character, and if it does not shape 
our character, this want of power in it to do so shows 
it has not been, correctly obeyed* 

The Bible is kept in many cases but not obey ed^ It 
may be kept in several ways and yet not evangelically 
or savingly obeyed* 

Perhaps in the great day of judgment the Bible will 
be found in the possession of many— >jrapt up in a 
*^napking" And many may tell of their esteem for the 
holy book^ how they gave their' money and their labor 
to spread it among the people; others may tell of their 
2eal in defending it against the attacks of infidels; 
others again may as an evidence of their faith in it, 
declare that they accepted it as their only confession 
of faith, and received into their system of Christian 
practice, all the holy precepts contained in it* But 
no reverence alone for the Bible, however great that 
may have been, no labors to defend it however powerful 
they may have been, and no simple reception of it as 
our confession of faith, and hearty assent to the jus- 
tice and propriety of all its requirements will justify 
in that day, and secure to us the plaudit, "Well done 
good and faithful servant, enter thou into the joys of 
thy Lord*'» 

Vtoen it is said, "Blessed are they that do his 
commandments, that they may have rj.ght to the tree of 
life and may enter in through the gates into the city, " 
we presume the r ight alluded to, will not consist in 
the mere doing of the commandments, but in the moral 
character and fitness for the enjoyment of life, which 
the sincere and proper obedience to the commandments 

Dear reader, it is highly important that you obey 
the commandments* But rest in no obedience that does 
not produce' a Christian character* Beloved brethren, 
permit us to urge the subject upon your serious consid 
sideration* We accept the commandments of Christ with- 


out any exception^ and have them all embodied in our 
Christian system^ We rejoice that this is our holy 
profession. But have we purified our souls in obeying 
the truth? Here: is the great matter. Do we experience 
a power in believing and obeying the gospel? Remember 
the encouraging promises ;, "They that wait upon the 
Lord shall renew their strength 5 they shall mount up 
with wings as eagles; they shall run^ and 'not be 
weary; and they shall vxalk and not faint,.'* Is. U0:31» 
Now do we experience such effects by waiting upon the 
Lord^ and by obejring his commandments? If our obedi- 
ence is right J it will produce character— Christian 
character— a Cliristlike character. And this should 
be our great object. Let us endeavor from time to 
time to cultivate the mind that was in Jesus. Let us 
be s;are that we have the spirit of obedience^ and the 
blesr:ed effects of obedience— a Christian life and 
temper^ as well as obedience itself. 

— Condensed from an article by James Quinter^ 

Gospel Visitor^ 1865. 


¥e the members of the. Salida Churchy Salida Calif, 
have appointed a coirnrainion meeting on the 2nd and 3rd 
of November, commencing at 10 o* clock, A.M. 

A hearty invitation is extended to our members and 
Christian friends on that occasion. 

By order of the Church, 
Christie R. Cover. 

¥e have also been requested by oxir Eastern Brethren 
to announce that a communion meeting has been appoint- 
ed September 22, with the members near Maple, Ont,, 
Canada, with a hearty invitation to members and friends 
to attend, 

"For as often as ye eat this bread, and drink this 
cup, ye do shew the Lors^s' death till he come." 

I Corinthians 11: 26,. 



It would have been intersesting and profitable^ no 
doubt^ could we have listened to the discussion in the 
tent of the patriarch Lot^ before the household decid- 
ed to toorm their backs on the sacred alters at Bethel, 
Possibly Mrs* Lot, with a good deal of earnestness, 
discussed the advantages of city life, and the pleas- 
ures of civilized society; reminding her good husband, 
that she had followed hia and his flocks and herds 
long enough, and had no desire to end her dajrs in a 
tent» The young ladies mght have argued how greatly 
it would be for their improvement to see something 
more of the world than the wilderness of Canaan, Lot, 
too, had a desire for the rich pastm^e lands of the 
plains of the Jordon; and so, in spite of his misgiv^ 
ings— for the men of the city were ^»sinners before 
Lord exceedingly" — he "pitched his tent towards 

Arid, notwithstanding the sad sequel, that unwise 
exairiple has not lacked for followers from that day 
to this, . 

\ihen I see a Christian man, for the sake of making 
money a little more rapidly, take his young family into 
a community, corrupt in morals and lacking in religious 
privileges, I think, he is pitching his tent towards 

When I see ambitious mothers influencing their husb- 
ands to worldliness, and over anxious that their child- 
.ren should m.ake a show in the world— leading or send- 
ing them out from the quiet retirement of the home, 
into the whii^lpool of fashionable society— I think, 
they are going toward Sodom, 

When I see" young people intoxicated with the false 
pleasures of evil companionship; deaf and blind to pure 
and innocent enjoyment] I thinlc they have reached Sodom. 
-Be careful, friends, where you choose your home, and 
who. are your > companions. Many a time, doubtless, did 
"just Lot" look back, with unavailing regret, to the 
quiet tent in Bethel, where he watched his flocks in 
peace, and worshiped at the alter of his God. 

— Sel. from Gospel Visitor, 



The times in -whicli we live are onanous. All lines of proph- 
ecy indicate that ^^e are near a crisis in our -vTOrld's liistory. 
How soon it mil come we know not. The question of the pre- 
millenial Advent is growing in importance every day* * There are 
points , on which pre-nallenialists— that is, Adventists and^ 
1/illennarians— differ among themselves, but we are agreed in 
looking for the speedy coming and kingdom of Christ, and as to 
the condition of things after he comes, we are sure all will 
.he right • In the light of prophecy we see a storm gat-hering 
which mil soon burst over our fire-doomed world, and, in view 
of it, we cannot but urge the sinner to flee to Christ as the 
only refuge from the vo^ath ,to comco The golden moments of pro- 
bation are rapidly fleeting, and what is done must be done 
quickly. Nothing but an affectionate, practical confidence in 
Christ vdll deliver us from the gathering storm of Divine •^'O'ath. 

"0 Church of Christ I read the signs of the times-" Beyond 
the storm lies the calm; beyond the gloom is the glorious sun- 
shine of IiTinanual»s land. The vra,rfare is now, the victory here- 
after* ' Here is labor, yonder rest. Here the Cross, there the 
Crown. A naxture of good and evil we have now, and — as Lord- 
John Napier saidin 1593— »hindoubtedly to the world^s end^ these 
vices shall ever increase," but despair not. Our Jesus will 
triumph. The glory from" his throne will rest where the shadow 
of his cross has fallen. The earth, man's lost inheritaxLce, ■ 
mil be restored to its pristine beauty and blessedness; and 
in that world to come the "people shall be. all righteous j they 
shall inherit the land forever," and the knowledge of the Lord 
cover the earth as the waters do the channel of the great deep. 
May our home be there. 

We believe in Jesus the Nasarine, coming to reign, ^ coming 
in the clouds of heaven, vdth the thousands and ten times. ten 
thousand at his feet, iaid though unbelief grows bolder and 
more bold, and pride rears itself more loftily, and degenerate 
man strains for Divine potrer and honors, still do we believe in 
Christ and in him alone. We mil v^it for him; and T/hen he 
comes, we will give him a welcome such as earth never has hoard. 
The song of the morning stars shall be forgotten as the song of 
the redeemed breaks forth with all its accumulated hai^monies 
and pure concert. Yea angels shall stop to listen, and look 
down to see ransomed hosts as they wind up the everlasting hills, 
and roll forth from vanguard to rear-ward the mighty chorus, 
"Glory to the King of kings." imd from eye to eye, and heai^t 
to heart,, in all that angelic throng the inspiration shall flash; 
and they shall catch the strain, and strike all their golden 
wdres, and send back from heaven to earth the thunder peal of 
praise, ",Glory to the King of kings I" And CHRIST the Eing will 
rejoice, for himself and us; With all the glory on his browwxLl 
look down upon the advancing multitudes^ and say. Come ye bless- 
ed of my Father, inherit the kingdom prepared for you from the 
foundation of the world. And again shall swell the mighty cho- 
rus, "Glory to the King of kings." Gospel Visitor. 

212 - ... THE PILGRM 



MOHGAtT EDVfARDS, y^ho ^vas .a~ contemporary mth the Brethren of 
Colonial America, -wrote a. History, of The Baptists in Pennsyl- 
vania, 1770, and is cited by M.G» Brumbaugh (History of The 
Brethren, 1899), and Floyd E» Mallot (Studies in Brethren 
History, 1954), as, the chief source of information contained in 
this article.' A careful comparison has also been made vdth 
Chronicles of The. Bi-ethren, by J,M. Kimmel, 1951, 

From the above named sources, fifteen congregations are list- 
ed in Penns^/lvania by the' year 1770, vath about 763 members ^ 
8 ordained ministers and 13 *^exhorters". These fifteen congre- 
gations include the Ephratah Society Tdth 135 members (of "w^iich 
more mil be said later). One congregation in New Jersey is 
also includ'od in the above number, and there Tfere possibly 
three congregations in ^Maryland befox'e 1775 which are not in- ' 
cliided* So that by the year 1775 it is estimated that the 
Brethren Church "in America numbered about 800 souls ^ 

Brumbaugh quotes Morgan Edmirds* list of these churches in 
Pennsylvania,. Ydth the names of the members. in each of them to 
the year 1770 (excluding Ephratah), vfhich vdll be given herej 
their location; date of "organisation, and names of the first 
ministers; but for want of , space the names of members in each 
ef them will be; omitted; 

-^7 1* GSRMAl'TTOMJ: First organization in America: organized 
DecQ-25,, 1723; Peter Becker first minister, 

4^0 2« COVEImTRY, Chester Cot Pat, was the second, and was organ- 
ized' Fov», 7^ 1724; Miartin Urner was first resident Elder, 

3» CONESTOGA,' Lancaster Co.. Pa,^ vrats the third; organised 
Nova 12> 1724^ by Peter Bookex* who- was their minister 
until 1734-, when J^dohael Frants was baptised and given 
the oversight under, Peter Becker. One year later he ■m>B 
ordained and given full charge 

There are a number of interesting things to relate about 
this church': CONRAD BEISSEL, founder of Ephratah, v/as baptized 
here b3^ Peter Becker on the day it' ims organised and one month 
later vas put in the ministry and given charge, under Becker. 
Four years later he mthdrew- from the Brotherhood, and in 1732, ■ 
with many of the members following him, founded Ephratah,' a 
:-. "semi-mystical and monastic society, at Ephratah, Lancaster Co, 
*.„Pac^ Several of these buildings are^ still standing and' are be- 
ing preserved' by the, Historical- Society of Pennsylvania and are 
now open to visitors. "]' 


The members who did not follow Beiasel were reorganized "by 
Ldohael Fronts Sept^ 29, 1734 ► He remained their leader till 
near the time of his death in 1748. jkfter this reorgaiaization 
it is said, "The spirit of revival manifested itself in the 
Church" and before the close of the same year (1734) 19 members 
were added to them^ and the Church which consisted of but 20 
members when Elder Frantz commenced his laboes in it increased 
to about 200 during the 13 years of his ministry* Michael; 
Pfautz succeeded Elder Frants, being ordained only a few weeks 
before *e§e4a« Elder Frantz died. It is said that his labors 
were not only ardent > but from the records of the Church ^oy -^ 
they appear to have been greatly blessed, for during the first 
year of his oversight 57 persons were added to the churchy and 
during the following years ^ until 1755, nearly 100 mere were 
addedt VB^ny of these" members migrated South and West to form 
new congregations before the close of the Colonial period. 

J^^ 4» THE OLEY COHGREG^ION, Berks Co. Pa., was organized ^y 
Peter Becker in 1732« 

^y^5, GRF.AT SW.UIP, Berks Cc» Pa*, ms first imnistered to by 

John Maas frcm iim'fell, IT, J. in 1733, and f ormaly organ- 
ized in 1735 by Pet ex* Becker and Martin Urne27» 

6» V^HTS OilC, Lancaster Co.. Pa., near Lltitz, was orga^nised 
^^^ by Ivlchael Frantz in 1736, but members were living there 
as early as 1729. 

7» LITTLE COREWAGO: First church in York Co» Pa., 20 miles 
from York and 107 miles S»Vf, of Philadelphia, ?.^st of the 
,^ Susquehanna River; organised in 1738 loy Laniel Leatherman. 
In 1865 about 40 famlies migrated to Illinois S a number 
of them settling around Astoria. ITames amomg them were: 
Harmis, Banners, StreiHiiels. Ivfuirinert s , Lerews, l^llers, 
Fitzes, Geimans, and Eberts. 

8, COlWmGO: Second chm^ch in York Co. Pa., 14 miles from 
York, established in 1741. Geox^ge Adam Iv^^rtih was baptiz- 
/ / ed at Coventry, cam:e to this place via Conestoga and was 
their first rjoinister. 

George Adam Ivlartin Yjas a member of the Reformed Church before 
he joined the Brethren at Coventry* He made a separation in 
the Cone-^mgo congregation and drew aTjay about 60 members with 
him, the result of "vMoh was the Bermudian congregation. Later 
he joined the Ephratah Society under Beissel. George Adam 
J^krtin \ms directly instrumental in -founding the "Annual Meet- 
ing" among the Brethren in 1742, It appears that he had never 
fully accepted the Brethren's doctrine, because it is said in 
History of The Brethren (page 331), "He objected to the Breth- 
ren because they argued at the subsequent Annual Meetings for 
the order and practice established at Schwartsenau. • * He also 
took offence because, as he says, 'at the very commenceraent 
they (the Brethren] adopted needless restrictions, in that they 


did iio^t allcw any one "who "was not baptized to partake of the 
Holy Sacrament*' He did not kindly receive admonition, because, 
as he says, 'ETery body who knew me considered me a great 
doctor of Holy V^/'rit.' He did not succeed in drawing the Ber- 
mudian congregation with him to I^hratah, and Daniel Leatherman 
became their Elder* \ 

9» NOOTHXILL, Berks Co» Pa., organised 1748 by Uder MLohael 
// Frantz, and in 1850' Elder George Kleine was placed in charge. 

ICU GRSA3? SWATARA., Bauphin Co\ Pa,, dates from 1752, %hen 
jcy George stiller was baptised by Elder ^chael Pfaut2» It was 
^ formally organised in 1856 with ISLder Grants in charge* 

11. LITTLE. SWA3:ARA., Berks Go. Pa., was organized in 1757, 
Peter Heckm^an was their first minister • 

12. GODOKUS, York Co* Pa., eleven miles from York; organized 
in 175B by Jacob Banner. Imong its first members were Rudy 

/Yount, Peter Brillhart, John Brillhart, and Henry Neff . 
jo Jacob Banner voas the son of ^enry Banner, who was a promin- 
ent man in the history of York Go. and one of the five corG- 
missioners who layed off the county in 1749. 

; 13. BBRMJBIM CGNGREGiTION, York Co. Pa., already mentioned 
as the result of George Adam Martin's withdrawal from Cones™ 
^^ toga, and camB vmder the control of Coni^ad Beissel in 1758. 
??hen Ivlartin could not carry this Church with him into the 
Seventh Bay Baptist Chtirch, he left it and went farther 
West into, Bedford Cc. and founded Stony Creek. 

14. STONY CREEK, Bedford Co». Pa., founded in 1762 by George 
Adam ^vlartin, at the time a Seventh Bay Baptist. The congre- 
ff gaticn at first held with him but later returned to the 
practice and faith of the Brethren Church. 

Of the Colonial- period lU G. Brumbaugh says, "The growth 
from 1724 to 1770 was good. The Church prospered^ Her elders 
were noble men. They ^vrought wisely and well. It -vms no small 
matter to travel long distances in a mldemess, preach in 
private hfuses, organise nexr congregations, and at the same 
time imintain a gromng famly in a new country. Add to tiiis 
the fact that the Brethren were all Germans, that the popula- 
tion ims dcminantly English and their success v/as wonderful. 
Surely the Lord was with them.". — B.f*W« 

By sorrow men learn that they need, to be fed with higher 
food: .that they mast rest on stronger supports^ that they must ' 
have^ other friends and friendships; that they must live anoth- 
er'iife; that there must be something that neither time, nor 
chance, iioir accident can undermine and sweep away. When men 
have learned the lesson of sorrow, they look upon the trouble 
notas being less troublous, but as, from the higher point to 
■^'Mch they have risen^^ unreal and dreamy. —Selected 

THE Timnm 215 


Thus it is o'sr all tlie earthi. 
That ivhich we call the fairest; 

A prize for its surpassing worth 
Is always rarest # 

Iron is heaped in mountain piles ^ 
Ind gluts the laggard forges; 

But gold flakes gleam in dim defiles. 
And lonely gorges* 

The sno^ry rcarble flecks the land, 
Yfith heaped and rounded ledges; 

But dinionds hide within the sand, 
Their starry edges* 

God gives no value unto icon, 
Uniratched by meed cf labor; 

And cost and worth has always been 
The closest neighbor • 

Wide is the gate and broad the -way, 

That opens to perdititn; 
And countless multitudes are they, 
^ ViJho- seek admission. 

But strait the gate, the path unkind. 
That leads t'> life eternal; 

And few the careful feet that find 
Its hidden portal. 

All oomnon good has common price, 
Exceeding good, exceeding; 

Christ bought the keys of Paradise 
By cruel bleeding. 

And every soul that wins a place, . 

Upon its hills of pleasure; 
Ivfust give its all, and beg for grace 

To fill the measure. 

Were every hill a precious irine, 
And golden all the mountains; 

Were all the rivers fed with Ydne 
By tireless fountains. 

Life would be ravished of its zest, 
And shorn of its ambition; 

And. sink into the dreamless rest 
Of inaniticn* 

Up the bread stairs that value rears. 
Stands motives beckoning earth^mrd; 

To summon men to nobler spheres, 
And lead them Warthward, 



, ; - : -^EZEKIEL— 

Ezekiel wa's the son of Buzi^^ a priest probably of 
the family of Zadok, He" was the younger contemporary 
of Jeremiah,, and prophesied before and after the de- 
struction of Jerusalem. He was in the land of captiv- 
ity and not 'with Jeremiah in Judah and Egypt, He was 
one of the leading Jews at Jerusalem, who^ together 
x\rith King Jehoiachin was 'cal'rled. away by Nebuchadnea- 

A chief characteristic of E2elci'el's wi-^itings is 
their* visionary natui^e. In this respeqt they resemble 
Daniel, Zechariah,- and the Revelation- of St, John, 
His utterances doubtless did much to work the reform 
which was accomplished diu'ing the Captivity; the old 
tendancy to. idolatry giving' place to a staunch and 
loyal monotheism, . Ezekiel. insists strongly upon the 
observance of the law, ceremonial, as well as moral 
(in this, showing perhaps his priestly descent— he is 
"the most 'priestly' among the prophets), »' At the same 
time he lays stress upon the necessity for personal 
righteousness and upon personal responsibility. 

The style of tlxLs Prophet is generally narrative, 
but there are a few poetical chapters, (chap, 32), 
It is marked by 'a frequent use of sjTabols and illustra- 
tions, which ai^e frequently worked out into parables. 
Thus we have the .'^mortar"' (chap,. 13)., the "vine^' (chap* 
1!^), the '^marriage" (chap.. 16), the '^eagle'* (chap, 17), 
the i>two sisters^' (chap. 23) ^ the '»pot*' (chap. 2l.|.), 
the "cedca"'^(chap, 31) and the '^shepherds" (chap. 3L1.) . 

The closing .chapters of the Book ai^e aglow with 
the light of a new day. and with the vision of the city 
whose name shall be '"The Lord is There." 

Did God ' raise aip:' an army out of dry bones? 
vft.y was God' so- displeased with Gog? and did He 

destroy their land or nation? ' 
feat were the people to cffervas an offering? 
Wiat was the measu:rement of the Gity spoken of 

in the last chapte';r? 

• ■ . —James Graybill, Goshen, Ind, 


VOL- 1) . n OTO BER,- 1 9.^ 7 NO. 10 

''Dearly beloved, I beseech you as strangers and pilgrims, abstain 
from fleshly lusts, which war against the soul." 1 Peter 2: 11 


I learn as the years roll on-ward 

And leave the past behind, 
That imoh I have counted sorrow 

Ju&t proved our God is kind. 
That many a flower I longed for 

Had a hidden thorn of painV 
And many a rugged bypath- 

Led to fields of ripened grain. 

The clouds but cover the sunshine. 

They cannot banish the sun; ' 
And the sun shines out the brighter • 

yihen the weary rain is dones .-: • 
We imst stand in the deepest sorrow . . . . 

To see the clearest light. 
And often froin ivrong*s omi darkness -'. 

Gomes the very strength of right t • 

We nmst live through the weary winter- 

If we could but value the spring; 
And the woods must be cold and silent 

Before the robins sing; 
The flowers must be bm^ried in darkness 

Before they can bud and bloom; ^- '- ' 
The- warmest and sweetest sunshine 

Comes after the stoarm and gloom. 

So the heart from the hardest trial 

Gains the- purest joy of all, 
And from the lips that have tasted sadness. 

The sweetest song 'will fall: 
For as love^ comes after sorrow. 

And joy is the reward of : pain* 
Sc after death comes heaven* 

And out 6f our loss the gain* 

*-. Select ed, . ^ 


THE PILGRIM is a religious magazine published monthly by Daniel F. Wolf in the 
interests of the members of The Old Brethren Church. Subscription rate: $1.50 per year. 
Sample copies sent free on request. Address: THE PILGRIM, Rt. 3, Box 1378, Modesto, Calif. 


In a recent ohxiroh periodical of another denoninatieii, after 
an able and interesting presentation of Old Testament prophecies 
concerning the Salvation of the Gentiles through Jesus CSirist, 
appears the follomng statement: 

"We thus conclude that it y*as only through the disobedience 
of His OTOi chosen people, tha-f God finally turned to the 
Gentiles to seek out a peculiar people for Himaelf. 
In our oonmon -way of expressing it, -we night say that 
God just became tired of trying to keep Israel in the way of 
His commandments, and He decided to start all OTer -with a 
new people and a. new law v&ich was to be established by His 
own Son Jesus Christ." 

This same idea was expressed from the pulpit some time ago 
by a young minister, who said, "Christ came to his own people 
the Jews and they rejected him, and so he went to the Gentiles 
and cnose of them a church to be his bride," 

The idea expressed in both of these statements is that God's 
goal for the Jews and the Gentiles is not the, that the 
New Testament Church is unrelated to the Old Testament prophec- 
ies, and promtses, and people* Because this idea has found 
!!^^+/°r?^°^^:^^ nany church members of the Fundamentalist 
mlf of Protestant Christianity, and in the last quarter of a 
w! ?L ! ^?°™! ^"^ interdenominational movement, it is quoted 
here for study and some oomn^ents which seem expedient. The 
question, therefore, under consideration,, is: Did God "decide 
to start all over" with a "new people" aAd a "new law?" vrlL 
;^^lfr ^ft^^f^* *^e sequel of the Old? and the calling of the 
bentiles for the same goal as for the Jews? 

First, and mst^important, in answering these questions, is 
the historical fact that the Church, was not founded of Gentiles- 
;^Jj^4Jy °^ Jf^^\'»^?'l^e^^I^P» and remained so for about ten 
in?n%f ^ P«^^^^°st., before the first Gentiles were received 
^?tn Ih ..^""^l' }°' . l""^ ^^f}'^^ apostles, were all Jews; as were 
till ™ wf?f ^^* ^""t^^y vAo were probably the sam; complnj 
PW+ fr+u"^!^^''''.'^^'®^ *^®y received the baptism of the HoS^ 
bhost on the day of Pentecost, On the same day there were added 
to them "about three thousand souls," Shortly afterward there 

tudL"or+H'^°^'%f ^'^''i''^ ^" ^^^ *^"Pl«' th JtSJe^re "Si- 
tudes'of them. None of these thousands were Gentiles: but SS 
Jews- children of Abraham according to the flesh-to .Aom the 
promises were imde. Not a "new peopLe," but Israelites who 
were God's people under the Old Covenant, in a changed relation- 
ship under a "new" or "hotter covenant ^ich was eftablisSd 


upon better promises ♦" Hebt 8;6» It is called the "new" cove- 
nant because it super oeeded the "Old" which was made at Sinai. 
It was the covenant of the prondsed blessing in Christ, which 
was confirmed before of God in Christ, for both Jew and Gentile, 
four hundred and thirty years before the Old Covenant nade with 
Israel at Sanai# Gal #3 i 8, 17, 22, But it could not be put 
into effect until the blood of Christ was actually shed for 
the remission of sins, and they were baptized with the Holy 
Ghost, according to the pronase* For the essence of the New 
Covenant is the reiiission of sins, and the laws of God in the 
heart» Heb. 10:15-17, Peter, preaching to his own nation 
(Acts ♦3:25), "Ye are the children of the prophets, and of the . . 
covenant which God made with our fathers, saying unto Abraham, 
And in thy seed shall all the kindreds of the eaarth be blessed • 
Unto TOU FIRST God, having raised up his Son Jesus, sent him to 
bless you, in turning away every one of you from his iniquities." 
Many of them believed Peter's preaching and. joined the Church. 
**And the Lord added to- the Church daily such as should be saved." 
Thus the CHURCH was already the established, living, growing 
BODY OF CHRIST at the time Cornelius and his conipany (who were 
the first Gentiles to be admitted) were received into it about 
ten years after Pentecast, 


The founding of the Church may be said to have consisted in 
three principle acts of our Lord: (1) The choosing of the 
twelve to be his apostles; Matt. 10; Kfc. 9;'Lu]re 6, (2) ^Vhe^v 
he gave them the "Cup" (the token of the New Covenant; in the » 
\i.pper room, and said, "For this is my blood of the Nevf Testammt 
(covenant), which is shed for the renassion of sins#" and at 
the same time gave them the Nevr Comnandment. ,, (3) TVhen it was 
accomplished and sealed by the baptism of the' Holy Ghost upon 
the day of Pentecost. For "it is the Spirit that'^quickeneth.** ■ 

Pentecost is coirmonly called the "birthday" of the-. Church> • " ' 
because on that day a faithful remnant of Old Covenant Israel*- ■" 
were born again of the Spirit and became the living BODY OF 
CHRIST mth POWER to carry out the commlssiom he gave them, 
(y^ttm 28: 19,20; Acts. 1:8) — "To the Jew first , and also to 
the Gentile." ' 

The Three Thousand who joined the Church on the day of Pente- 
cost was a mighty witness to their divine oomtrdssion, and the 
"firstfruits"of their labors* Jesus had said to them, "Ye have 
not chosen me, but I have chosen you, and ordained you, that ye 
should go and bring forth fruit , and that your fruit should ^ 
remain * ** 

The apostles* office in the Chuch is permanant; therefore 
Paul says in Eph. 2:20, "• , • And are built upon the foundation 
^f the apostles and prophets, Jesus Christ himself being the 
chief ooner stone." Again we read of the New Jerusalem "the 
bride, the Lamb's wife," that on the gates of the wall of it 
in the foundation, THE TliVELVE APOSTLES OF THE LAMB, Jesus had 


said to them, "Ye ^ich have followed me, in the regeneration 
yftieri the Son of nian shall sit in the throne of his glory, ye 
also shall sit upon twelve thrones, judging the twelve tribes 
of -Israel* Matt» 19:28* Thus it appears that Jesus ordained 
the twelve apostles to be the new heads or princes of the re- 
d-eemed and reorganized Israel. For he told those rulers who 
cast hira out of the vineyard, "The kingdom of God shall be taken 
from you and given to a nation bringing forth the fruits there- 
of." J/att. -21:43.. But to Peter he said, '*! will give unto thee 
the ]£ejB to the kingdom of heaven»" The pattern for these 
princes and judges of the tribes is found in ancient Israel. 
Josh. 22:14: l^um. Is4; Ex. 18; 25,26, We are told in the Bible 
dictionaries that the Hebrew word for "judge" has a moh broad- 
er meaning than the English vrard, meaning: "not only the vindi- 
cator, the punisher, but also the defender, the deliverer^" 
Israel's judges, therefore, did not differ from their brethren 
in citizenship, but in office only* 

But it is objected that "Israel as a nation did not accept 
their Redeemer and Kingo'* It is quite evident that the ^ chief 
rulers, mth perhaps a large majoxlty, of the people, did not 
accept him; and to them he said, "Yor house is left imto you 
desolate, and hundreds of thousands of them perished in the 
fall of Jerusalemt^ But a faithful elect reimant did receive 
him; and to them he said, "I have ordained you that ye should 
go and bring forth fruit y and that your fruit should^ reinc^iut'^ 
Paul: says (ilomr3:3), What if some SIcTno^'Teirevc?' sliilTllieir 
unbelief make the faith cf God without effect?" "Sveh so then 
at this present time also there is a renmant according to the 
election of grace. « * What then? Israel hath not Obtained 
that which he seeketh for; but the election hath obtained 
obtained it, and the rest were blinded©." Here "Israel" is^ 
divided into a believing and an unbeliving parts* The believ- 
ing "elect" who "obtained it" are %'ri.thout doubt the chosen (^nes 
of ^om the Church %ms founded, and the many thousands of others 
who a^iiied it afterward; and the "rest who were blinded" were 
those who refused to repent and believe the gospel* 

In view of the forgoing considex-^ations, it would not be oon- 
sistant mth the Soriptut^es to- believe that God "decided to ^^ 
start all over with a new people", nor that the "Church" is un- 
related to the Old Testament promises and proph^cieso Romans 
1 says, ". • • the gospel of God, Yftiich he had promised afore 
by his prophets in the holy Scriptures, concerning his Son 
Jesus Christ our Lord* ., • By whom we have received grace and 
apostleship, for obedience to the faith AMONG' JUjL NATIONS, for 
his name* * • For I am not ashamed of the gospel of Christ; 
for it is the nower of God unto salvation to every one that 
believeth; to the JEW FIRS'i% 


Abraham was not a Jew, nor an Israelite* -But the children 
of Jacob, ^iho was named Israel, were called FIRST to be heirs* 
of the promises made to AbrahBm which had both a temporal and 
an eternal prospect. But the eternal inheritance tra-s to be 

(Continued on page 228} 


By David A. Skiles. 

In the oft repeated prayer, which we call **The 
Lord's Prayer" we have the above words of inter cessionj 
and these words being from the mouth of Jesus himself, 
we may call it the perfect prayer. 

During the centuries of the antediluvian world we 
have no account of Kings and Kingdoms during that age* 
But after :\foal:i*s posterity became multiplied we read of 
many kings and their conflicts and warfare, as also of 
one Melchisedec who was without beginning or ending and 
truly foreshadowed the coming King who was to be king 
of kings and Lord of Lords, Self aggrandizement and 
warfare so prevalent among the early kings has also - 
been the prevailing history of earthly kings down 
through the ages since. 

The record of king Saul, the first king of Israel 
is a clear demonstration of the assumption of unwarran- 
ted authority and its consequent result in losing his 
tlu-^one and kingdom, and finally in the depth of his 
guilt and remorse he sought communication with his 
former counselor, the prophet Samuel, who had anointed 
him king, and even sought it through the power of 
witchcraft, only to be further lowered to disappoint- 
ment, despair and dejection. Proving what the Prophet 
had told him '>To obey is better than sacrifice and to 
hearken than the fat of rams, for rebellion is as the 
sin of wlthhcraft, and stubbornness as iniquity and 
idolatry," And so down through the history of time 
apparently there were more wicked kings than righteous 
ones. Thus demonstrating the insufficiency of human 

Isaiali the prophet by (inspiration of God), in his 
day could look down through the coming years and en- 
visage a new, more glorious and a perfect king and 
Kingdom, And as this time approached there came Wise 
Men to Jerusalem saying, "Where is he that is born King 
of the Jews?", and as they found the child j kingj they 
may have thought ,"Here is the Seed" of which it was' 
promised by God to Abraham that in it should all the 


nations of the earth be blest." And of this one John 
the Baptist proclaimed "The kingdom of heaven is at 
hand," ^iatt, 3s 2, A new kingdom and king now at hand* 

Jesus in the beginning of his royal ministry on 
earth himself declared Mark 1:1^. "The time if ful- 
filled^ and the kingdom of God is at hand, repent ye 
and believe the gospel*" Christ the theocratic king 
could now speak X'^ith supreme author ity, and he told 
Nicodemus, John 3» "Except a man be born of water' 
and of the spiri-c, he can not enter into the kingdom 
of God" here is the initiating right into his kingdom. 

In God's great handix^rork we see two phases or stages 
of the kingdom of God, Jesus told the Pharisees Luke 
17:20j21, "The kingdom of God cometh not with obser- 
vation. Neither shall they say lo here, or lo there, 
for behold, the kingdom of God is within you, " In 
Romans lit: 17, we read, "For the kingdom of God is not 
meat and drink| but x^ighteousness, and prace, and joy 
in the Holy Ghost," Here is the first phase of the 
kingdom of God, Of his kingdom on Ga3:^th, Militant, 
Which denotes warfai^e; Not cai-nal, but mighty thi-ough 
God against spiritual wickedness if this war is to be 
fought and won. So may we not well pray, THY KINGDOM 
COME, BE, Ai© REIGN ^a/ITHIN US. In full allegiance 
and loyalty to Christ our Sovreign, 

The second phase of the kingdom of God is the 
triumphant stage, as seen by the prophet Daniel Ch, 
7s 27, "And the kingdom and dominion, and the great- 
ness of the kingdom under the whole heaven, shall be 
given to the people of the saints of the most High, 
whose kingdom is an everlasting kingdom, and all 
dominions shall serve and obey him," les, when Christ 
will have come the second time without sin unto 
salvation, when he will have caught up the saints both 
dead and living, and then tal<:en over the reins of 
government to be king over all the earth for one 
thousand yeai^s, reigning with his saints in glory, and 
in the utter absence of satans power, when his will 
will be done in earth as it is in heaven, and after 
which time as the apostle Paul declai^es, I Cor. I5s2ii, 
25» "Then cometh the end, when he shall have delivered 


up the kingdom to God^ even the Fathei'^j when he shall 
have put down all rule and all authority and power. 
For he must reign^ till he hath put all enemies under 
his feet," 

So in view of what God has in store for his faithful 
and obedient subjects of his liingdom., may we not with 
great desire and fond anticipation pray, THY KINGDOM 
com, ' — Rossville, Ind, 

By J, I, Cover 

Double standard seems confusing to oxir understand- 
ing , and well it mayi let in ways of dealing^ and 
living we see the attempt is being made by many to 
live, and deal this very way. At home life, and in 
family dealing, and association the attempt is to live 
a good moral life, or to come closer, to live accord- 
ing to the Bible I then in public dealing, and business 
to adopt a standard of working to advantage, and 
competition, even to venturing out in many dishonest 
ways. In this the plea qould be that to be successful, 
we mast do as otlier, or that business dealing is simply 
calculating, taking and giving, outside of Morality or 
virtue, Me believe the common procedure of us all is 
to formulate a way of living, and dealing, tliat gives 
us ease of m:i,nd, and energy to carry on in life, that 
becomes an established way of living. The way of 
wisdom that comes froia above, and is approved of God, 
is to have one Standard* the Word of God, and happy 
and blest are all who live by this divine Standard 
that meets every need, or emergency, and the result; 
"Godliness with contentment is great gainj having the 
promise of the life that now is, and that which^ is to 

The Double vStandard way is manifest in two phases 
1, The Hypocritical way of pretending to follow the 
word of God in all public acts, and secretly to engage 
in ways of evil for gain or otherwise, Jesus rebulced 
the higher class of Jews, and likened them to whited 
sepulchres, cups clean outside, inside full of filth, 
and excesses. They devoiired widow's houses, and for a 


pretence made long prayers, and praying in public, 
justifying bhemserves, telling of their good deeds, 
and condemning others. They would not give up their 
Double Standai^d for the Divine Standard, Jesus gave in 
the Word of God. 2, The other phase is boldly to 
profess the possibility of living by a double standard^ 
latitude being given to have juet a moral standai^d, or 
profess to have the divine standard; and then claim 
the conditions of the affairs of this life demand a 
standard that recognizes the privilege to meet on equal 
terms any earthly condition, that may confront us, 
with methods that will work to bring financial gain, 
or social status, even at loss or expense to others, 
and so use the following sayings s ^'The end justifies 
the means,'* "Be ready to take advantage^^" "'Study 
your opponent," "Life is a struggle to reach and keep 
on top," "Gain is godliness, desirable, and necessaryy 
"I must amass a fortune to leave to my relatives," 
"I must maice enough to see me tlirough life," "I will 
take it easy when I make my pile," "I may borrow from 
others for gain though I may not be able to pay it 
back," and "Money is power »" Jesus says "No man can 
serve two masters: for either he will hate the one, 
and love the other} or else he will hold to the one 
and despise the other. Ye cannot serve God and 
Mammon, " 

Though the attempt is made to use the Double Stan- 
dard, no one has ever been successful to live a double 
life. The Apostle James says, "A double minded man is 
unstable in all his ways- - - Cleanse your hands ye 
sinners; and purify your hearts ye double minded," 
anyone trying to live by a double standard, is double 

Doulsle standard, doutle Tvay; 

Light and darkness irlxing; 
Do\ibie minded standard play, 

Doom and judgment fixings 

Doixble standard, double dark. 

In this world of evil; 
Double dealing ^ways tbat rrark, 

Promptings of the devil 


Doxible faced, of good and ill, 
. . . Shows a weakster fa-vming, 

To tlie power a soul to fill; 
Good and virtue pawning* 

Double dealing, doublecross; 

Double harvest reaping; 
Double, deeply be the loss, 

At the time of sleeping^ • '• - 

Lives of evil, pleasure, sin. 

Wanton, unbelieving; 
Double suffering enter in; 

Second death receiving. , - 

— 1160 Star Rt,, Sono3ra, Calif* 


"For the love of money is the root of all evil: 
which while some coveted after ^ they have erred from 
the faith, and pierced themselves through with many . 

Among the many dangers that ai^e threatening the 
child of God today j, is the inordinate desire for earth- 
ly tareasure that is getting into people's heax'ts every- 
where. We are living in a day when nearly everything 
is reckoned in dollars and gold, E^ven the bodies and 
souls of men ai^e being valued with money* High wages 
have given even the poor a taste for finery and- iixury, 
so that ordinary people in great numbers truly believe 
tliat life consists mainly in the abundance of things 
which they may have. Everywhere people ax^e eagerly 
gravsping for more of this world's "Good things," It is 
a contagion that seems to permeate the whole eai^th. 
And sad to say^ the Lord's own people- sre not escaping 
these things of the world and the. flesh either. 

If people would read their Bibles more and notice 
some of the awful things which God says about riches 
and ti-^easure and the so-called "Good things" of this 
life, they might think twice before they would so 
eagerly set their aafections on earthly things. We do 
not recall of one good thing the Lord ever said about 
riches. He solemnly warned His disciples against these 
things, by saying: "How hardly shall they that have 


riches entei-* into the kingdom of God.'* Why is it 
then, that people by the mllions are so eager for a 
thing which may shut the gates of heaven to them for- 
ever? Paul warns us that even the desire for riches 
has caused people to wander from the faith. And Jesus 
said that riches "Choke" the Word of God^ How danger- 
ous it is then, for God's people to entangle themselves 
with something that chokes and strangles the blessed 
Word of God in their lives, and malces them wander from 
the faith. No wonder Paul wrote to Timothy, "But thou, 
man of God, flee these things." 

Some time ago x^rhile meditating on the sixteenth 
chapter of Luke, we were sui'prised to discover that 
in this the only case where the Nevj Testament reveals 
a soul in the lost world, that soul got there because 
of riches. Notice that the Scriptm^e does not name 
any particular sin which that rich man in Hades had 
committed. It does not say tliat he mux'dered, or com- 
mitted adultery, or that he even lied. It simply says 
that he was a rich man, and that he was clothed in 
purple and fine linen, and fared sumptuously every 
day* And when in the lost world that poor xcretch 
cried for a drop of water, he was reminded that he had 
his "Good things" in his lifetixae. Ah, how that ought 
to make us shrink from the world's so-called "Good 
things." Of course it was not merely that man's 
"Good things" that sent him to the lost world. It 
was because his "Good things" made him neglect eternal 
That is why the Lord said not to lay up treasure on 
earth, but in heaven, "For where your treasure is 
there will your heart be also." Therefore "Love not 
the world, neither the things that are in the world." 

Paul also admonishes us that the "Will" or the 
"Desire" to be rich is apt to drown men in destruction 
and perdition. "They that will be rich fall into 
temptation and a snare, and into many foolish and 
hurtful lusts, which drown men in destruction and 
perdition. For the love of money is the root of all 


evil: vjhich while some coveted after ^ they have erred 
from the faith, and .pierced themselves through with 
many sorrows^* I Tim, 6:9^10. It is not so strange 
then after all that the rich man ended up in the lost 
world. He loved his money, like most people do. And 
since the love of money is the root of all evil his 
money no doubt led him into all manner of hurtful lusts 
and sins« 

How blessed then it is that God in His infinite 
wisdom has kept so many of His people poor. Have you 
ever noticed how the Gospel and the blessings of grace 
are mentioned in Connection with the poor? VJhen Christ 
announced His iriission on earth. He said first of all 
that He had come to "Preach the Gospel to the poor," 
And look also at these Scriptures; '^Blessed az^e ye . 
poor: for yours is the kingdom of God,*' '»Hath not ; 
God chosen the poor of this world rich in faith, " 
"Blessed ai-^e the poor in spirit, for theirs is the 
kingdom, of heiaven," But notice He speaks here hot 
merely of the "Poor, "but the "Poor in spirit," Many 
a poor man has the desires of the rich. That man is' 
not "Poor in spirit," And on the other hand there are 
some noble believers who have considerable of this 
world's goods, but who ai-'e nevertheless "Poor in ' 
spirit," and rejoice to live humbly in this worldy 
and serve. God with their means. If you can be thus 
"Poor in spirit," money laay not hurt you. But what- 
ever our lot as believers, let us be content with such 
things as we have, and strive to be genuinely "Poor 
in spirit," remembering that we are so rich in grace 
that the very kingdom of God is ours, 

. Lord, help me,-. to escape this strange spell which 
money has cast over the world. Help me to realize 
how utterly impossible it is for this perishable thing 
which was designed only to provide for the perishable 
part of men's natures to meet any really deep need of 
an immortal being. And, dear Lord, save me from the 
baseness of turning over money to Thy cause from 
mercenary motives. Forbid that I should give tithes 
with an eye to getting something from Thee in return. 
Help me, Lord, to think of Thee as my Father, and then 


I shall find joy in giving, even as I find joy in 
giving to my loved ones aroixnd me« Amen. 

— A selected article in Feb, 1927 Vindicator, 

. • THE JmVS FIRST ;" 

(continued from page 220) 

fuLfilled in Christ, in whom the Gentiles were proroised a like 
inheritance with Israel* For the "everlasting covenant vdth 
Abraham wtis: "And in thy seed shall ALL THE lONDREDS OF THS 
EARTH BE BLESSED," Because Paul preached to the Gentiles that 
they were also called of God to become THE SEED OF ABRMIM^- 
through Christ, and heir mth. Israel of the same promised bless- 
ing, he was bitterly perse exited by the Jews, and finnally suff- 
ered martyrdom. This was the "mrystery" of the gospel YThich was 
"now (in Paul's time) revealed unto Ids holy apostles and pro- 
phets BY THE SPIRIT; that the GEIsTILji^S should be KLXjOraEIRS, 
and of the SAlvlS BODY, and PiU^^AIvERS OF lECS PROKCESE IN CSniTST 
BY THE GOSPEL*" Eph« 3:1-6; and determined by God in Christ - 
from the beginning of the world* v« 9-11 « "For through -him 
we both- have access by one Spirit unto the Father* How there- 
fore ye are no ir^re strangers, but FELLOifTCITII^EMS lETH THE 
SADVPTS, and of the HOUSEHOLD OF GOB," Ephi, 2:18,19* "There is 
ONE BODY, and OImE SPIRIT, even as ye are called in Ol^IE HOPE of 
your calling*" Eph, 4;4o "For if they which are of the law be 
heirs, faith is made void, and the promise of none effects • « 
Therefore it is of faith, that it might be by grace; to the 
en^ the PROivIESE might be sure to ALL THE SJilED; not to that only 
which is of the law, but to that also which is of the faith of 
Abraham; WO IS THE FJITHER OF US ILL. Rom. 4:14-16» 

The calling of the Gentiles iLSO, and their inheritance of 
the pramsed seed of Abraham, the same as Israel, is sj/mbolised 
in the '''olive tree" in Ron:ans 11, where they are represented as 
being a **wild olive tree." It will be observed that they 

do not subsist upon their own root and stock, but are" out out" 
of it and "graffed in UTiong" the native branches which were 
never broken off, and VQITH THEM PARTAfCE of the root and fatness 
of the "olive tree." Thus those faithful Israelites Of Ti^om 
Jesus founded the Church, to whom he said, "but i have called 
you, and ordained you, that ye should go and bring forth fruit, 
and that your f ruit_should remain", cvnj the imriy'ljhousan'ds of 
others who ToTneS. TheirTTeToreT;^ fall of Jerusalem in 70 A«B« 
must certainly have been the native branches which were never 
"broken off*" And the wild branches (Gentiles) were graffed 
in among them and also bore fruit; for the apostle says in Rom« 
1:13, "That I might have some fniit among you AEiSO, as among 
other Gentiles. And those who were "broken off" — if they abide 
not yet in unbelief — may be graffed in again into THE SMM TREE 
and are saved by the Deliverer out of 2ion vfho takes away their 
sins. This is none other than Christ the son of David, and the 
Ifew Covenant in his shed bloods for the essence of the NexT Cove- 
imnt is the remission of sins, and tMs is the Covenant which 
Jasua confituBd vdth his disciples in the upper reonH--p-DiF.vr. 



The greatest sermon ever- preached is that recorded 
in Matthew, chapters 5 to ?> the sermon on the moxmt* 
It was delivered by the greatest preacher of all 'times^ 
Jesus Christ, Its piirpose is to teach men how to be 
happy, not at some future day but here and now. Let 
us learn its secrets* 

Surely the opening "blessed's" make plain, to us 
that we can be happy under all conditions. It is the 
right of all, whether poor, sorrowful or lonely. Even 
when reviled and persecuted, men can be happy. This 
heavenly ha'ppiness is a^ sign that we are really in the 
kingdom of heaven. It overflows^' "Rejoice and be ex- 
ceeding glad," Such bless^ed hearts serve as mirrors- ■ 
in wliich men can see God, 

' Indeed whai:. would the -world be like without -these 
repi^esentatives of God? They are "the salt of the 
earth" ^and' "the light of the world«»" They keep alive 
on the earth, that righteousness i^hich exceeds the 
righteousness of the Scribes and pharisees." The 
Christian is the world ^s only light that, penetrates 
the fog of events, pierces the darkness of death and 
locates Heaven, 

Jesus Christ is the only one who perfectly under-, 
stands the things which hinder manicind's happiness. 
Lovingly and yet pointedly. He lists them for us; A 
mean spirit is a lean spirit, says the Lord, Matt, $i 
21-26, Says one,- "The soft answer is the ■ lightening 
rod that averts danger to -the building over which it 
is placed," Christ goes on to tell us that lust, un- 
bridled passion, is worse than a diseased eye or a 
sick member of the body. Matt, 5:27-32. 

No ajuount of thoughtless vows can change the future. 
Matt, 503-37. "Cross my heart, " we say* How much 
pain ^-jre would save ourselves and others, if we would 
shun foolish talking and insincere words. The happy 
man is a gracious man, continues Jesus, The Roman law 
coir^Delled a Jew to walk a mile carrying a soldier ^s 
bixrden. The law of grace in Christ, bids us go two 
miles. Selfishness kills happiness j unselfishness does 


not seek reward^ Matt. 5:38-U8» Said Lord Bacon, «He 
who studieth revenge keepeth his own wounds green." 
The happiest man is he who loves even his enemies. 

In Matt,6:l-U^ our Lord reminds us of the religious 
leaders of whom history says, "He carried a bag of alms 
on his back, where all could see it as he helped the 
poor." No, the blessed are those who forget all their 
good deeds, otherwise the reward is lost. So many 
prayers begin, continue and end with self. In verses 
5-15, Jesus tells us that we should begin with God, 
Affections centered on material gain or possessions 
bring tragedy. Such la the curse of our twentieth 
Century, It was so in Jesus' day, V. 19-3lt* David 
Livingston said, "I will put no value on anything, ex- 
cept as I hold it in relation to the Pangdom of God," 

How miserable is the man, who is always pullin^^ out 
the mote in his brother's eyej he is never satisfied. 
How many of us fail to deal with personal failings, 
while seeking to correct in others. Matt, 7:1-6, Do 
you long to be happy? Are you painfully aware of one 
or all of these hindrances to happiness? Thank God 
there is a remedy. Matt, 7:7-12, Ask, , , Seek, . . ) 
Knock, and it shall be given unto you. Said Charles 
Spurgeon, "He who wins with heaven is the man, who 
grasps the rope boldly and pulls covirageously all 
his might," 

As He closes the sermon, Jesus says, "Beware," 
Don't be imitators, VJhat you are comes before vrhat 
you do. You can Ixang sugar-coated apples on a Clirist- 
mas tree but only an apple tree produces apples. Are 
we imitators of Christ only? If so our happiness will 
depend on happenings. Or, do we have Jesus Christ in 
our hearts as our very life? Then and then only, will 
we possess a heavenly happiness that will stand the 
test of trial and sorrow. Let us examine ourselves by 
this standard of the Kingdom, Jesus* sermon on the 
Mount,— A selected article in Bible Monitor, 1956, 

The reason we can have patience is that we know 
the present is passing, and :our hope is in the 
future, — Selected, ^ ' 



One of the knotty problems for many Christians is to give 
a satisfactory explanation for observing the first day of the 
week instead of the seventh, as a day of rest. The problem 
seems intensified when presented by one who holds the belief 
that you can only be saved by keeping the seventh day^ Then 
the loose regard that many people have for the Lord^s Day 
raises further question about our responsibility of keeping 
sacred one day in seven* Has the Lord's Day become a "Holiday" 
for many people because yre have the wrong Holy Day? If the day 
has been changed, Y?here is the Scriptural evidence for it? 
These and many other questions deserve careful consideration 
by those who love the Lord. Because if we love Him, we mil 
keep His commandments. 


When God completed His six creative days, in which His 
crowning work was the creation of m^n in His o-vvn image, He 
pronounced a blessing upon the work of His hands by saying, 
*It is good." Then God rested on the seventh day from all His 
work, and blessed the seventh day and sanctified ito" In the 
two closing days of the creation week, God established two 
permanent institutions for all tim.e. On the sixth day the 
family or home was established. On the seventh day we have 
the setting apart (sanctifying) of one day in seven for rest. 
To press the claim, at this point that the seventh day of the 
week is the only day God ordained for rest is also to say that 
the only day for people to get married is on Friday, or the 
sixth day. We must keep in mind that it Y^as not called a 
Sabb.ith day until about twenty-five hundred years later. 
(Exodus 16;23; 20:8-^11) Therefore, it had a" distinctly Jewish 
character attached to it and ims to be regarded by the Jews 
as a day of spiritual significance, 


We must "rightly divide the word of truth" and the Script- 
ures speak of Jews, Gentiles, and the Church of God. (l Cor. 
10:32) It was a "sign" to the "chosen people" that the Lord 
had set them apart as a nation, and tha^t they were continually 
to serve the one true God who had created the world in six 
da,ys and rested on the seventh. (Exodus 31:12"'17) It was also 
a memorial — a weekly reminder of God's power. "REl^IEMBER that 
you T/ere a servant in the land of Egypt, and that the Lord thy 
God brought thee out thence through a mn.ghty hand and by a 
stretched-out arm; THEREITORE the Lord thy God commanded thee 
to keep the Sabbath day." (Deuteronomy 5:15) It Geem^s as 
though the best way to keep this before their minds as a cons- 
tant memorial was to give them strict laws forbidding them to 
work. While they were in Egypt they were in bondage to Y/ork 
and were powerless to free themselves. But God had reached 
down with a strong arm and brought them "forth out of the iron 


furnace" of affliction^ The absolute cessation of work during 
this weekly sabbath was a test of their loyalty to God who was 
able to deliver them from bondage. To keep the day holy was 
to live in trae gratitude. To profane the sabbath was a sign 
of apostasy* 


There was a "greater rest" to take place when God rested 
following the creation of the 'world; and a "greater deliverance 
from bondage v^ras to be experienced by more people than those 
who came out of ]i)gypt. These two acts of God were only small 
object-lessons of what Uis iilghty power was yet going to 
accomplish* The Jews whom God chose as the "cradle of Christ- 
ianity" were to bring into the world the Savior. He was to 
bring rest of soul to all who would receive Him. And the 
resurrection was to be the focal point of truth to accomplish 
man's deliverance from the bondage of Satan, man this 
rest of soul. Therefore, the Sabbath day was spoken of as 
passing a^m}^. According to the prophet Amos, it would come to 
pass in a day when the sun vfould go dovm at noon and the earth 
would be darkened in a clear day. (Amos 8:9,10) 

The New Testament speaks of the old covenant being "done^ 
away." This included the ceremonial rites and feasts of which 
the weekly sabbath vras one. These were just a "shadow of 
things to come." (Colossians 2:17). Christ had cast His shadow 
before in the form of Old Testament rites, ceremonies, feasts, 
"and Sabba,ths, Therefore they were "nailed to the cross" and 
fulfilled in Christ. 


Israel had been given seven Holy Days or Sabbaths which 
were all to pass away and be fulfilled in Christ, They are 
m.entioned in" Leviticus 23. The Passover and Unleavened Bread 
were fulfilled in Christ, 'for "Christ our pas sever is sacri- 
ficed for us." The third feast t/b,s the firstfruits and the 
sheaf was to be vraved before the Lord "on the IvORROW after 
the sabbath." Beyond a shadow of. a dcabt this was to typify 
the resurrection because Paul tells us in I Corinthians 15:20$ 
"Now is Christ risen from the dead and become the firstfruits 
of them that slept." The next feast was that of Pentecost 
and it too was to be on the iDRR0?7 after the sabbath. If the 
Sabbath was to be the day of special significance throughout 
the Christian dispensation, would we not expect these t-vYO 
events, the resurrection and Pentecost, to fall on that day? 
But being a "shadow of thiiigs to come" the shadow fell on the 
"first day of the week"— "the bDRROW after the Sabbath." 
Prophetically, the time was cast on the sundial of God's 
redemptive time clock. This cannot be overlooked.^ The "first 
day of the week" was to emerge as the day of worship in keep- 
ing with these most important events, the resurrection and 
Pentecost • ;' . . •• 




Getting the churcii to realize ftilly the simplicity of the 
Gospel brought on a conflict* This came to a real test in the 
admission of Gentile beliererSf Many Pharisees were interested 
in making all believers come through the door of "keeping the 
laYf of Moses" in order to be fullfledged m.embers of the body 
of Christ • So the church leaders met at Jeriisalem to consider 
the matter. There were tyro points about the conference that 
have valTxe in our study of the Sabbath which is part of the 
"law of Moses." They were careful not to tempt God by piitting 
a yoke upon the neck of the disciples t^Mch neither their 
fathers nor they themselves vrere able to bear# (Acts 15;10) 
"It seemed good to the Holy Ghost" and to the ch\irch to lay 
upon the Gentiles "no greater burden than these necessary 
things •" Apparently the Sabbath was not a "necessary thing." 
At least these Pharisees 7fho vrere scaloiis for the Sabbath 
and its many details rmxst have had a concern about the Gentiles 
and their attitude toward it. But when the letter was sent to 
the churches the Sabbath observance was not included o 


To the Galatians he wrote a rather stern letter because 
there were some who were departing from the simplicit}?' of the 
Gospel and were obeying another gospel. He was concerned as to 
vrtky they had brought themselves under "bondage*" He said, 
"Ye observe days and months and times and years." He called 
them "foolish Galatians" because they were "bemtched" into a 
false Vv-ay of life. 

To the Colossian believers he said, "Let no man judge you in 
meat or in drink, or in respect of an holy day, or of the new 
moon, or of the sabbath which are a shadow of things to come 
but the body (substance) is of Christ." The promoters of 
sabbath-day observance s.eem to ignore this implicit command to 
avoid judging people regarding the observance of "days©" Vvhile 
we believe the first day of the week is the day for the Christ- 
ian Church to observe we would not judge those who want to keep 
another day* 


The claim that Catholics changed the sabbath from the 
seventh to the first day of the v/eek is unfounded » There is 
every indication that this was recognized as a very special 
day from the time of the resurrect! on © On this resurrection 
day Jesus met with the disciples # One week later he met with 
them again* By these appearances Jesus adds weight to the 
truth that the "first day of the week" was to have special 

But the most conclusive evidence is found in Acts 20:6,7» 
Here Paul stayed at TroaS SEVEN days— a full week. But it was 
on Hhe first day of the week when the disciples came together 
to break bread" that "Paul preached unto them»" They were al- 



ready keeping the first day or the Lord's day mth special 
meaning, and apparently did not keep the Jemsh Sabbath, Y^lien 
Paul Tn?ote to the Corinthian Chxirch about "the collection for 
the saints" it was to be gathered together "upon the first day 
of the weeko" (l Corinthians 16:1|2) The Apostle John was 
"in the spirit on the Lord's day»" It is likely that this 
referred to the "first day of the week," the day the disciples 
were accustomed to gathering for worship* The Bible nowhere 
teaches that "the Lord's day" is the 3abbath or seTenth day* 
The Lord's Day must be our Sunday* Vvhile the Sabbath has 
passed away or has been fulfilled in Christ— the fact that one 
day in seven is to be a day of rest is still to be observed* 
This principle was established at the time of creation twenty- 
five hundred yea,rs before the Sabbath -vvtis instituted* We today 
are not under the Jewish Sabbath with a death penalty attached 
for disobedience* But we are committed to a higher way of life 
with the law written in our hearts© Law says you must or else 
you will suffer the consequences, while grace gives us the desi 
sire to obey and rewards with blessing* 


Wlien Jesus came on the scene of His earthly life, He came 
face to face with the Pharisaical interpretations and additions 
to the meaning of the Sabbath da}''* It no longer was typifying 
the ori.f^inal purpose God had intended* Like the traveling 
from Jerusalem to Jericho, this sacred day had been striiiped 
and robbed of its true meaning by Pharisaical thieves and left 
half dead. As far as the Jews were concerned, this day was al- 
together dead and helpless for doing good and e:^rtonding a help- 
ing hand,^ Here is where the Jcvra and Jesus ca^'ie iiito real 
conflict because He used the da].^ for deeds of kindness j^uch as 
healing the sick* Because JesTis attempted to get rid of the 
Pharisaical rubbish t.;:at throiigh the years had acouf^ulated 
around the Jewish Sabbath day, som^c people are inclined to 
thinlc that He was net interested in pro^'ioting one day in seven 
as a day kept sacred* Bat Re was showing th-.t one of the best 
ways to keep it holy v/as to do goo^« The Jews had overloaded 
the da;;' mth "restraints," straining at "gnats" and swallovdng 
"camels." They said that you should not "walk upon the grass 
because it %VDuld become bruised and that wo\ild be a kind of 
threshing; nor catch a flea for that would be a kind of hunting; 
nor wear nailed shoes, which would be bearing a sort of burden*" 
They were not supposed to begin a new thing on the afternoon 
before the Sabbath, because the workmen might forget and work 
after sunset* So we could go on and on and shovr how they had 
strained and strained for "gnats" with their legalistic, 
Pharisaical netting* 

Wliile the Jews vrere inclined to pervert the Sabbath day with 
restraints that made it a burden instead of a day of blessing. 
Christian people today seem to have swung to the other extreme, 
the tendency today is to remove all restraints and the Lord's 
Day has degenerated into" a holiday instead of a Holy Day for 
many people* 


For the Christian, there are three things necessary for the 
proper Lord's Day observance* First, we should recognize God 
on this day by gathering together for worship. We are warned 
in Hebrews 10 that we are not to forget to do this "as the 
manner of some is and so mach the more as ye wee the day approa 
approaching^" Second, rest or refreshment is needed physically, 
nemtally, and spiritually. Through the cessation of the routine 
duties that we hare pursued throughout the week, and through 
engaging in worship we open the door wide for the needed refresh- 
ment* But the primary emphasis of the day is not -rest from 
physical labor but "rest of soul" as typified in the creation 
rest following the six creative days© Hebrews 4:3 shows that 
creation did not exhaust the meaning of God's rest* And "he 
that entered into his rest, he also hath ceased from his own 
works, as God did from his*" (Hebrews 4:10) Now, since we have 
"rest of soul" having ceased from our own works through trusting 
in the finished work of Christ, we have a divine obli.^ation to 
propagate the truth* This is the third aspect of the Lord's 
Day and it may take great physical strength to carry the message 
of "rest" to troubled souls* And our great mission field will 
he those who carelessly use this day for self -gratification* 
This is one clue tha-t they have not found the "true rest*" The 
true rest gives rest of soul— -Tdth a restless sole* We must 
carry the good news and the Lord's Day becomes a day of "good 


I believe we will have fewer problems regarding Triiat is con- 
sistent for the Christian to do on this day if we keep the 
spiritual content and purpose of the day in proper focus* Here 
is what I mean; if we have had a refreshing experience of wor- 
ship and are thinking of ways to witness and also seeking for 
physical relaxation, we can more clearly see' what may be incon- 
sistent with the true purpose of the day* This mil lead to the 
observance of these guiding principles* (l) IVhat ma^'' be consis- 
tent for children who are young in their Christian life -vvould be 
definitely out of place for those who are more mature in their 
spiritual life* (2) While all work is not -vTrong, yet we would 
do only that which is necessary* In our modern age some people 
must work on this day* But we would not do unnecessary things 
that keep them at their posts of duty* (3) Miile there may be 
exceptional times when it is necessary to buy on Sunday, this 
does not justify all kinds of merchandising^ The spirit of the 
Lord's Day would rule out unnecessary spending* (4) There will 
be a distinct separation between our Lord's Day and the vrorld's 
holiday* We are to be the "light of the world" on this day as 
well as on the other side showing to them that true happiness is 
not found in seeking after worldly pleasure* 

Are you keeping the fourth commandment? "Christ is the end 
of the law for righteousness to everyone that believeth*" "For 
what the law could not do, in tha,t it was weak through the flesh, 
God sending His own Son in the likeness of sinful flesh and for 
sin, condemned sin the tlesh; that the righteousness of the law 


might be fulfilled, in us who walk not after the flesh but after 
the Spirits" There is a '"fleshly"*' way to observe the day and 
it takes on the nature of a h,olidp.y» The challenge to the 
Christian is to "walk after the Spirit" and. the Lord's Day will 
truly be a Holy Day. The fourth coumandment is kept by those 
who keep the greatest commandnient— "Thou shalt love the Lord 
thy God mth all thy heart and ^dth all thy soul and mth all 
thy nxind." Would our activities on this day reveal that we 
' love Him that nmch? —The Svrord and Trumpet, 1955* 


"if I regard iniquity in my heart, the Lord will 
not hear me," Here is the great love of the Father, 
Here is the heai^t that broods over His children with 
unutterable love. How alert that Divine ear is, to 
listen, none of us can know, A thought, a wish. He 
hears it; a longing to be better, a longing to be free, 
the feeblest flutter of a soul's love. He discovers. 

His ear is never heavy^ that it cannot hear. If 
any of us seem to cry and not be heard, the fault is 
in oxir cry and, not in Him, let us always believe that* 
But still, If I regard iniquity in my heart, the Lord 
will not heal' me," What "strikes us, in the condition 
which David describes, is it's deliberateness. It is 
not something into which a man may fall out of weak- 
ness and almost without knowing it. 

To regard iniquity is a voluntary act. The man or 
woman chooses the sin, and chooses to cling unto it. 
The deliberateness may cloak itself and try to pass 
for a necessity. You may lay the blame on circumstanc- 
es, on temper aiuent J on education, on almost anything | 
but all the time ^ down at the bottom of your heart, in 
the moment when you ai^e sincerely honest, you know 
which are the si^s. you choose, yes, the sins to which 
you open the gate. You can tell them by a certain 
confidence in their step as they enter and walk through 
the streets of jomc heai-'t; they are different from 
those that have climbed in over the ungarded wall. It 
is man's obstinacy, not God's reluctance, that keeps 
back the mercy* — Selected in Bible Monitor, 1956» 

Thou shalt guide me with thy counsel, and afterward 
receive me to glory. Psm, 73:2l4. 


^,^f ' ^tstetcal 


The histories of the Brethren settlements outside 
of Pennsylvania^ show that they migrated to the south 
because of better opportunities for cheap land and less 
danger of attack from hostile Indian tribes than in the 

About 1765 Elder Jacob Mller moved from Franklin 
County Penn. to Franklin County Virginia. This was in 
the "far southern part," He had a family of nine sons 
and three daughters, most of whom were interested in 
the progress of the church. It is said that two of his 
sons J David and Aaron, became noted ministers, A few 
years later a convert by the name of William- Smith, who 
could speak only English, proved very helpful « Jacob 
>iiller and William Smith preached together in German 
and English and made many converts, Jacob Mller is 
said to have taken several members of his family in 
1800 and pioneered for the Brethren in southern Ohio, 

John Garber from York County Pennsylvania is said 
to have rooved into the northern part of the Shenandoah 
valley about 1775. Like Jacob Mller he also had a 
large family— seven sons and three daughters. Six of 
the sons became preachers, and the other one a deacon; 
and two of the daughters married preachers. Four of 
the sons remained in Virginia, one moved to Tennesee, 
and two went to Ohio, 

Mallot says that by I778, thirty seven families had 
moved from Maryland and Pennsylvania and settled in 
Rockingham and Shenandoah Counties, In i780 there were 
some members in Botecourt Go, In I788 a boundary line 
was decided on between the north and south parts ^ of the 
Shenandoah valley, dividing it into two main districts. 
In the north were families by the names: Myers, Mller, 
Bowman, Neff, Glick and Wine, In the South were John 
Bowman, Abraliam Neff , Daniel Barnhart,John Eller, Austin 
Hylton, Samuel Crumpacker, David Rife, Henry Snider and 
Christian Bowman. Two other churches are mentibned in 
Virginia before I8OO: one on the south branch "of the 


PatomaCj where Valentine and Martin Powers were, and 
Beaver Run in Hampshire County, where the Arnolds lived. 

Elder John Kline was the first minister to carry on 
an aggressive effort to spread the gospel in this terri- 
tory. He traveled hundreds of miles each year on horse 
back over mountains and tlirough woods, with no trails, 
to isolated places to preach the gospel. From his 
diary we read, "I love to go among the mountains. The 
people there seem to pay better attention to what is 
said, and manifest better behavior than they do in the 
thickly settled and more fashionable sections of our 
state, ♦ . And in the way of hospitality and genuine 
kindness. , • they are probably unsurpassed as a people, 
rich or poor alike," 

Elder D.P, Sayler writes in 1879, "Maen I think back ' 
fifty years, when the Virginia brethren, as they were 
called, were coming to preach in the bretliren's houses 
and bams, and the results that followed their what 
would be termed simple preaching. These old fathers 
would go through rain or shine, ever;>^her0 preaching 
the gospel, and now when I go into the country where 
these houses were, and where their ashes now repose, 
I am constrained to say: What hath the Lord wroughtl 
In Rockingham County, the home of the father s— Bowman, 
Floras, Wines, Klues, Sarbus, etc, ~- the membership is 
simply immense, I am doubtful whether there is another 
county in the United States with the same population 
that will marshall as many members. And I am doubtful 
whether there, is another which has so faithfully pre- 
served ancient simplicity. I attended some of their 
lovef easts in October, and found the membership enorm- 
ous ♦ For instance, I was at the lovef east at Beaver 
Creek on the 12th; there were four lovef east meetings 
on the same evening, all within a half days ride. At 
one I was at^ 290 sisters, by actual count, communed, 
and about 200 brethren. And the one on the l6th, at 
the old Garber Meeting-house, (a large and commodious 
house) was filled with tables from wall to wall, so 
closely packed with communicants that I with difficulty 
passed through the service; yet over 100 members had to 
leave for want of room. Considering such results to 
f olbw the labors of these old, plain, unlearned in the . . 
schools, farmer preachers, the conviction is forced up- 
on us— surely they have been with Jesus," — D,F,W, 



Hot to every one that thirst eth, 

Come ye to the crystal fount. 
Drink ye of the living -waters 

Flomng out of Zion's mount. 
List, ye -way^mrd, erring sinners, 

As you press the death bound throng 
Come, rejoioe 'with me as victors. 

Sing mth me this humble song. 

All too long I vainly \ra,ndered 

Doym in Egypt's barren land, 
Serving there the prince of fashion, 

Worldly pomp and pride so grand. 
Till at last God*s goodness led me 

To repent and seek His graces 
From the paths of sin He turned me 

To the nobler Christian race. 

All too oft I feared and faltered 

Heeding not the Spirit's call. 
Openly I still rejected 

That kind voice so still and sirall. 
Finally through grace eternal 

I -was made my state to see 
And upon life's tree so vernal 

Saw Chiast robed in victory. 

All too long I failed to merit 

Sweet coiiiiininion mth my- God; 
Greatly troubled %mB rccy spirit 

TYhile the sinful path I trad. 
Often in distress and sorrow, 

I vras want to hide my face, 
Waiting for a fairer morrow 

To accept my Savior's grace. 

Oh, unite my soul to Jesus— 

He V^io saves from death and sin| . 
Let me sing of His salvation 

Since at last I*ve let Him in. 
Unto Thee, my Savior, . . 

Fairest One of Galilee, 
Us,y I cling in faith forever 

Singing of thy love for me. 

Now in mercy. Lord, receive me. 

In Thy Book my name enroll, 
And in grateful song I'll praise Thee 

For deliverance of, my souls 
Keep me faithful to Thee ever, 

In Thy truth let me abide; 
Dead to sin, I now endeavor 

All my life with Thee to hide. 

-— Edgar Landes, in 1927 Vindicator. 


- ■-=■ ' BIBLE STUDX 
• ;:': / -..DANIEL^ 

The book of Daniel is in two parts j the first six 
being historical^; and the last six prophetic. It was 
written during, the Babylonian Captivity and tells of 
the wonderful' experiences of Dailiel and his companions; 
beginning when Nebuchadnezzar captured Jerusalem and 
brought the,. Hebrews to ■Babylon, and put the vessels of 
the house of the Lord into the house of his god. 

One of the most remarkable miracles accurs when 
the Hebrew children were cast into a, fiery furnace for 
not bowing to the image which the king set upj and 
again when Daniel was cast into the lion^s den» 

Daniel's prophecies bega:n soon after his appoint- 
ment to the klng»s court when, he told ^ the king his 
dream and :its interpretation! and again when he inter-' 
preted the kings vision of the -great tree, here is a 
great example pf the judgjuent of God upon a king who 
did not honor Him, He was made to live like a beast 
until he acknowledged and honored the true God, Again 
at Belshaz2iar's wicked feast, when a hand came and 
wrote on the wall, Daniel told its meaning, and the 
kingdom was t^ken and the king slain. 

In the last six chapters are many prophecies: of 
the return from- the captivity, of the Messiah, the end 
time, the settirig up. of Christ's kingdom and of the 
judgment. A great sirailarity is noted in the conclud- 
ing chapters of Daniel and the Revelation of John. 

Throughout the .life of /Daniel we see the example of 
the protecting; hand of God over:. those who love and 
obey him, ' . ' 

QUESTIONSs ^. ■•■."■'■'. ■ ^ 

1 . Why was Daniel thrown into ' the lion ' s den? 

2. How hot. -was the furnace when the Hebrew 
children, were cast into it? ; 

3. Miat happened to the men who cast them in? 
If.. Wiat similarity do we see in; the man in Dan. 

1055^6 and "the man in Rev. .1:13-15? 

^Daniel S. Wagner 
' ■ ^' •'•■- ■ •"' Santa Ana, Calif. 


VOL> h NOVEFlBER, 19E?7 NO. 11 

"Dearly beloved, I beseech you as strangers and pilgrims, abstain 
from fleshly lusts, which war against the soul." 1 Peter 2: 1 1 


The potter, mth clay as a medium, .. I 

With patience and infinite skill, _ . 

Fashions things both lovely and iisefnl. 
As he works mth his potter's wheel* : •' • 

But the clay must be pliable, yielding ^ l 

To be Yforkod by the potter's lumd, ' •vi 

To fashion for beauty and service, *• /, 
The thing's that his mind has planned* 


And he works mth patience and practice. 
Till the crudest clay is transfonnedl ij 

Then he heats it all in an oven, ?' 

Gives it all the heat it can stand. ,^, 

And- most, when it comes from the oven 
Is viewed with a rcaster's pride, 
But some pieces are cracked and worthless. 
And nmst just be set to one side# 

Just so, there is a Master Potter; 
We are clay for His potter's wheel* 
And we, too, can be stiff and unyielding, 
Or we can softly bend to His will* 

Do we alloYj- Him to^ mould us? 

To become our Creator's pride? ; 

Or when we are tried in the oven, 

Are we useless and set to one side? 

Lord help us to say "Master, mould me. 
All yielded and still at Thy hand," 
Till 'we too are transformed and ready 
To go forward at His oomniand, 

—Annie Baker 
. . Maple, Ontt, Canada. 


THE PILGRIM is a religious magazine published monthly by Daniel F. Wolf in ihe 
interests of the members of The Old Brethren Church. Subscription rate: $1.50 per year. 
Sample copies sent free on request. Address: THE PILGRIM, Rt. 3, Box 1378, Modesto, Calif. 


And Jesus answering said* "Were there not ten 
cleansed? but where are the nine?'' Luke 17:17» 

In this account of the cleansing of the ten lepers^ 
we have the sad picture of those pitiable lepers 
dwelling as outcasts. In Lev, 13 tU^ "v^e read: ''And 
the leper in whom the plague iSj, his clothes vShall be 
rent^ and his head bare^ and he shall put a covering 
upon his upper lip^ and ahall cry unclean^ imclean," 

Likely these lepers referred to were so separated 
and diseased .in the various stages of this dreaded 
plague . 

Jesus' fanie in healing and helping manlcind in all 
the sorrows and ills of life^ had spread even to 
them; so it was a pitiful cry of desperation^, as they 
stood afai'* off and call ''Jesus i^iaster have mercy on 
us»" Jesus hears every cry of distress and pain^ 
when hiimbly addressed to him^ pleading for help in 
time of need I so he tells them' to go and show them- 
selves to the priests, Wiat a pict^ore as we can see 
them hastely departing^ and soon with cries of joy^ 
and wondering amazement they behold their filthy^ 
defiled bodies glow with full health ana vigor ^ 'U4ade 
perfectly whole." We do not know if the nine kept 
on^ and aiu^ived at the temple to show themselves to 
the priests J or whether they Just went, their way as 
their desires led them; we can only say viith Jesus^ 
"v^iere are the nine?" Vfe do see in this wonderful 
account the gratefu], Samaritan turning back upon 
feeling the cleansing healing power in his body^ 
coming back and falling at the feet of Jesus in grate- 
ful thanksgiving to him who said to this stranger ^ 
"Arise^ go thy way; thy faith hath made the whole," 

Once more we come to thanksgiving season reminding 
us of oixr blessings that coma down "from the Father 


of lights^ with whom is no Vciriableness^ neither 
shadow of truning" coinmon to us all, yet without them 
we could not exist. These coinmon blessing: sunshine, 
air, water, food, clothing and shelter have been given 
to man down thnrough the ages, going back to the be- 
ginning of time, and man's appearance upon earthj 
comrrion blessings even of the pai-^adise of Eden. By 
mankind partaking of sin— the blight of the world, 
exceeding even the dreadful disease of leprosyj 
because sin has brought on all the .ills, and diseases 
of Man. Sin darkens and dyes humankind with a scarlet 
stain that, (unless vjashed away) bears down to ruin 
and destruction— it is more serious than diseases of 
the body, -for it corrodes the mind cind soul of man, 
Jesus caiae to cleanse the soul from sin, and give 
eternal life, cleaning up the redeemed persons who 
avail themselves of the offered terms of salvation, 
and also Jesus has given the opportunity to all man- 
kind to believe on him. Also"by his death and resur.- 
rection has made possible that "All that are in their 
graves aliall hear' the voice of the Son of God^ and 
they' that hear shall live, and come forth; they that 
have done good unto the resurrection of life, and they 
that have done evil, unto the resurrection of daima- 

Without the life, death, and resui'rection of Jesus, 
no hope of a furtre life could be expected. So man is 
now upon a plane of opportunity ^ and promise , that 
establish not only the coimdon blessings of this life, 
but greater blessings that increase in number and 
worth to those who accept Jesus as their Redeemer, 
Saviour, and King, All mankind ov/e thandsgiving for 
the common blessings, and also the special blessings 
of opportunity to believe in and accept Jesus; Also 
for his promise of life again from the grave, that 
somehow equalizes past ages before Jesus came to earth, 
with those who lived after. 

The children of God have special reasons for thanks- 
giving. All the above mentioned blessings j all 
kind enjoys, and besides also the forgiveness of sins. 
The gift of the Holy Ghost, the " of the life 


which now is ^ and of that which is to come," the 
Heavenly powers present in every time of need, the 
assurance that God hears when we call to him, and he 
will work all thins "together for good to them that 
love God, " the wonderful revelation of future place, 
and happiness, the "exceeding great and precious 
promises^ that by these we might excape the corruption 
that is in the world through lust;" and the complete 
direction and guidance safe to our homeland. Yes, just 
like the ten lepers | Jesus heard oui^ cry for mercyl he 
gave the old law and the priesthood and on the way he 
came "with healing in his wings (beams)" he brought 
the cui'^e for sin that cost his life, and precious 
blood. In being "made sin for us who knew no sin" we 
can see by faith the cleansing stream at our very feet. 
In effect we are healed but for our accepting the 
remedy. Do we appreciate all this? or do' we take the 
partial blessing, and go on our way? and continue to 
seek help from man? 

Gome to the feet of Jesus for complete cleansing | 
heartfeelingly in humble thanksgiving speak to himj in 
adoration, supplication, intercession and confession; 
give our Heavenly Father honor through Jesus Christ 
oui-* Lord, Praise the Lord some are thankful, and 
appreciate God^s mercy and care; but Gods blessings 
hang over all, as an available prescription for all 
the ills of sin. Miere are the nine? selfishly pre- 
suming the pleasures of sin? doing evil for good? 
showing by their lives ungratefulness, selfishness, 
and even in the blessed light of day causing harm, 
suffering and want to their fellol^Iman? Or does it suit 
best to wear the coat of hypocracy, praising God with 
their lips but the heart far away from him? 

Thanksgiving is more than expression of the lips 
and voice; we must fell it within, Wiere are the 
nine? There have not returned to give God thanks yet, 
and perhaps never will. 

The thankful, grateful hearts ai^e classed as one ; 
the words, the hea^rt, yes even their deeds show them 
at the feet of Jesus, and they hear his words "Depart 
in peace, thy faith hath made thee whole," 


Let us all at this another thanksgiving day remem- 
ber and gather in our homes or in assembly of worship^ 
render due praise and thanksgiving for the common^ 
the special spiritual _, and national blessings we 
en joy J giving glory to God, 

Miere are the nine? were they not whole, 
And free to walk with fellow men? 

Leaving their filthy diseased role; 
At first their company nurabered ten. 

Wiere are the nine? for one had gone^ 
Back at the Savioiu^s feet was seenj 

Thankful for what the Lord had donej 
Making his leper ous body clean, 

Where are the nine? their day is past, 
And God alone knows where they lay; 

The trump to wake will sound at last. 
And all must meet at judgment day, 

VJhere are the nine? in years and days,. 

Some in ungrateful xxays move on; 
No thanKful words, no songs of praise, 

To God until life's day has gone, 

Vflriere ai^e the nine? where are the nine? 

The words of Jesus speaks to all. 
The grateful children stand in line, 
And at the feet of Jesus fall, 
—J. I. Cover 

1160 Star Route, Sonora, Calif, 


Great Jehovah., we adore Thee 5 

God the Father, God the Son, 
God the Spirit, joined in Glory 

On the same Eternal Throne. 

Endless praises, endless praises. 
To Jehovah, three in One. 
Allelujah, Allelujah, ^lelujah 

ixaen. — Sel, 



There is no New Testament doctrine more clearly and 
positively taught than water baptism. It is the FIRST 
doctrine of the New Testament along with the great 
doctrine of REPENTANCE^ and is inseparably connected 
with it. The Gospel according to St, Mark begins with 
these words: "The beginning of the gospel of Jesus 
Christ the Son of God| as it is written in the prophets^ 
Behold^ I send my messenger before thy face, which 
shall prepare thy way before theeo The voice of one 
crying in the wilderness^ PREPARE YE THE VJAY OF THE 
LORD, make his paths straight. JGM DID BAPTIZE IN 

It may be argued that "Water cannot take away sins." 
But God has ordained a means for applying the merits 
of the blood of Christ to the sinner *s heart for the 
remission of sins, imen in baptism he is buried in the 
"flood" as a sign that he is sharing Christ's death, 
and is dead to sin, as we read in Romans 6th chapter, 
"Know ye not , that so many of us as were baptized into 
Jesus Christ were baptized into his death? Therefore 
we are buried ^^th him by baptism into death: That like 
as Christ was raised up from the dead by the glory of 
the Father, even so we also should walk in newness of 

The efficacy does not consist in the act alone, or 
in itself, of baptizing or dipping the sinner into the 
water. Neither water nor blood, applied physically to 
the body, can take away sins; ^unless it is done in re- 
pentance and faithful obedience to the ordinance of 
God. Neither without the act is there evidence of 
faith and obedience. In Col. 2:12 we read, "Buried 
with him. in baptism, wherein also ye are risen with 
hath raised him from the dead." 

Here we see that the OPERATION IS OF GOD who rais- 
ed up Jesus from the dead. If the sinner, therefore, 
truly repents and obeys this ordinance of'' God, then 


through FAITH IN THE OPERATION OF GOD he may expect 
and realize the remission of sins. 

Thus baptism is an outward sign of an inward real - 
ity. Without repentance and faith in God, it would 
be a sign^ only, without the reality. But it's signi- 
ficance xfill not be changed by the failure of some one 
to realize it's divinely appointed purpose, 

Paul says in Gal» 3^12, '*For as many of you as have 
been baptized into Christ have put on Christ." And 
Peter said to Cornelius and his company, "Can any man 
forbid water that these should not be baptized, which 
have received the Holy Ghost as well as we? Thus Paul 
and Peter believed and taught water baptisin. If ever 
there was any who appears not to have needed x-jater 
baptism, surely it was Paul and/or Cornelius's company, 
Paul was called directly and personally by the Lord 
Jesus himself and was vjilling to begin serving him 
immediately* But it was the Lord's will that he 
should first be baptized by another disciple of the 
Lord. And Paul said "Vflierefore I was not disobedient 
to the heavenly vision" In the case of Cornelius the 
Holy Ghost was fallen on them before they were baptized 
with water— surely they would not need water baptism. 
But Peter was a true servant of the Lord Jesus so he 
requested that they be baptized. Would any believer 
therefore want to evade water baptism? when they knox-J 
that Peter and Paul and John all believed and practised 

Jesus himself requested that He be baptised with 
water, and this baptism he requested of John the 
servant of God, But the Holy Ghost baptism was not 
administered by any man. That was done by God in the 
visible form of a dove and by acclamation of the 
Father, Even Jesus did not begin his ministry until 
after he was baptized. After he was baptized, then 
his disciples made and baptized disciples in his name. 
Then during those UO days that he was with his apostles 
after his resui^rection he coiTimanded them to "Go into 
all the world and teach all nations BAPTIZING THEM in 
the name of the Father and the Son and the Holy Ghost, 
Teaching them to OBSERVE ALL THINGS whatsoever I have 


coiimanded you J* And He says in the last chapter of 
SAVED _, he that believeth not shall be dainned,'^ 

In baptism we are joined to the body of Christ, 
"For as many of you as have been baptized into Clirist 
have put on Christ," Gal.3t27. If there were no 
visible church then there would be no place for the 
New Testament Church ordinances ^ as all of the <■.-' 
ordinances sire given foi* an expression of faith and 
for a testimony to the will of God, If we iiad no 
physical body \je would have no way to express our 
Spirits (feelings). As a body without the spirit is 
dead, so also the spirit without a body is without 
means of expression. Even in God»s new order w^e will 
have bodies (spiritual bodies) for full expression. 
So without a visible chur^ch there would be no way for 
the church to express the will of God, Indeed the 
chrrch is a body. The word indicates a community of 
individuals. This is not to sa.y that every member of 
the organisation is a saint. As in the apostle *s 
time there were some who had "crept in unawares, 
"Ungodly men who brought in darmable heresies, deny- 
ing the Lord;" but because this ma^^ be true with some 
individuals it would by no means make the plans and 
purpose of God, for the chui-'ch to be the body of 
Christ, of none effect. 

It should be remembered that none of the church 
ordinances are of the "old covenant," Jesus said 
when he took the cup that "This cup is the New Testa- 
ment in my blood, which is shed for you. This do IN 
REMSi^BKANCE OF ME," and also of the broken bread, the 
apostle says in 1st Cor, 10:16, "The bread which we 
break, is it not the COMIMION OF THE BODY OF CHRIST." 
None of these ordinances were taken from the law of 
noses. Every one of them are of the gospel. The 
baptism of repentance for the remission of sins was 
of the gospel. If John»s baptism had been of the law, 
the Pharisees xiould never went out to "see it," But 
the very fact that John baptized, raised the question 
in the hearts of men whether he were the Christ, See 
Jno, 1:25, also Luke 32I5. -D,F,W, 




The most proininent idea in this passage is a king- 
dom. There is also a peculiai^ity about it which seems 
to pertain to no other— viz* its immutability and 
steadfastness. It cannot be an earthly kingdom^ for 
we read of the greatest kingdoms of earthly renown 
which have crumbled and been divi.ded into small ones, 
which in their turn have passed away. The great 
Assyrian kingdom which stood for ages^, was at last 
overthrovm and yielded to deciiy. Its capital, 
Nineveh, whose walls are said to have been a hundred 
feet in height, si-xty miles in compass, and defended 
by fifteen-hundred towers each two-hundred feet high, 
was utterly destroyed, so that a late traveller tells 
us that neither ^'bricks, stones, nor other materials 
of building^* are novj to be seen, Nineveh is left 
without any monument of royalty, without any token 
whatever of its splendour or wealth. 

The G]i.aldean kingdom was also overthrown and *^given 
to the ioedes and Persians.'* Babylon, its capital is 
fallen, is fallen; and all the graven images of her 
gods he hath broken unto the ground,^' Isa, 21:9. This 
great city founded by Nimrod, the great grandson of 
Noah, stood for centuries the glory of the world, and 
was considered so secure and steadfast, (its walls 
being so thick that six chariots could drive abreast 
on them, and three-hundred and fifty feet in height) 
that no power on earth could destroy it. But in ONE 
night when Belshaazar with his thoudand lords, cuid 
wives, ana concubines, had given themselves up to 
revelling and drunkenness, the Persians rushed into 
his splendid hall, *^And in that night was Belshazzar 
king of the Chaldeans slain, '* The devastation of the 
city and country followed speedily. One cause of the 
rapid decline, was, that the turning of the river from 
its channel (by which means Cyrus was enabled to enter 
the city) inundated the surrounding country and filled 


it with stagnant pools. Although the strength of the 
walls ^ of the palaces seemea to promise durability, 
and almost bid defiance to time, yet now of these 
palaces the most splendid perhaps that the world ever 
saw, nothing but the mere vestige remains. The circum- 
ference of the ruin of one of the largest palaces is 
about half a mile and its height one hundred and forty 

These kingdoms, and others that might be noticed, 
after the lapse of centuries like all earthly things, 
perished. Hence the kingdom spoken of in the passage 
under consideration cannot be an earUily one. They 
too, were purchased with the sword and great carnage, 
but in the foregoing IaJE receive this kingdom as an 
inlieritance. We read in the Bible ox the kingdom of 
God which has a city "the wall of which has twelve 
foundations garnished with all m^anner of precious 
stones. The wall is great and high, built of jasper, 
an hundred and forty and four cubits according to the 
measure of a man, that is of the angel— with twelve 
gates, every several gate of one peai-'l— and the streets 
of the city pure gold- like unto transpjurent glas.s, A 
river clear as crystal proceedeth out of the tlu'one of 
God and of the Lamb, And in the midst of the street 
of it, and on either side of the river, is there the 
tree of life^ which bears twelve manner of fruits, 
and yields her fruit every month, and the leaves of 
the tree are for the healing of the nations," This 
kingdom siiall not %ax old'* for "Thy throne, God, is 
for ever and ever," 

The qualification necessary to serve God acceptably 
is "grace"— One meaning oi the word grace is favor* 
Our King bestowed an inestimable favor upon us -when he 
sent his only begotten Son into the world that whoso- 
ever believeth on him should not perish but have ever- 
lasting life," We are reconciled unto God by the 
death of his Son, who stands at the right hand of God 
to make intercession for the sins of his people," Let 
us therefore endeavor to be in favor with God through 
thd atonement made by Jesus Christ, 

Other meanings of grace, are beauty, excellence. 

THE PILGRm ___ ^251 

comeliness. The Psalmist says. "The righteous shall 
flourish like the palm tree^ he shall grow like the 
Cedar of Lebanon." Both these trees are noted for 
their superior beauty^ and are fitting emblems of 
what the servants of God should be. 

That we may be comely before our King, we are 
comiaanded to add to faith, virtue, knovjledge, tem- 
per ance, patience, godliness, brotherly kindness, and 
charity, "for if these things be in you and abound 
they make you that ye shall neither be barren nor 
unfruitful in the knowledge of our Lord Jesus Christ," 

— Gospel Visitor, 1865. 


5"'0UGHT AGAINST SlSmA. Judges 5s20t 

We have contemplated these expressive words with 
pleasure and encouragement, and have drawn lessons of 
instructions from them. "The children of Israel again 
did evil in the sight of the Lord, when Ehud was dead» 
And the Lord sold them into the hand of Jabin king of 
Canaan, that reigned in Hazorj the captain of whose 
host was Sisera, which dwelt in Harosheth of the Gen- 
tiles, And the chilch'en of Israel cried unto the 
Lord: for iie had nine hundred chariots of iron; and 
twenty years he mightily oppresed the children of 
Israel,'^ Such was the condition of things pertaining 
to God»s people, about thirteen hundred years before 
Christ, The Canaanites were in the ascendency, 
numerous, and with their iron chariots formidable, 
and with their success, oppressive. The Israelites 
x-^ere oppressed, and on account of their sins, forsaken 
of the Lord, and much discouraged, and apparently not 

Under these circum.stances the prospect of the 
Israelites was by no laeans encouraging, as appears 
from the song of Deborah, "In the days of Saamgar 
the son of Anath, in the days of Jael, the highways 
were unoccupied, and the travellers walked through the 


byt'V^ays, The inhabitants of the villages ceased^ they 
ceased in Israel^ ,until that I Deborah arose^ that I 
arose a mother in Israel. They chose new gods; then 
was war in the gates: was there a shield or spear seen 
among forty thousand in Israel, My heart is toward 
the governors of Israel^ that offered themselves 
willingly among the people. Bless ye the Lord," 

There lived^ however^ a noble woman, A MOTHER IN 
ISRAEL, the prophetess Deborah, who was at that time 
judge in Israel, God had informed her of his piorpose 
'to bring about the deliver anve of his people. She 
therefore sent and called Barak, the Son of Abinoam, 
and acquainted him with the purpose of God and directed 
him to lead the people in the work of delivering their 
country from oppression. But he being disheartened, 
hesitated. He however consented to go upon the condi- 
tion that Deborah would accompany him, "And she said, 
I will surely go with thee; notwithstanding the 
journey that thou takest shall not be for thine honor: 
for the Lord shall sell Sisera into the hand of a 
woman." Miatever woman was referred to here, whether 
it was Deborah or Jael, the language was designed to 
convey a reproof to Barak, The preliminaries for the 
war being settled, prepai-'ations for the actual con- 
flict were now made. 

On the one side there were ten thousand Israelites 
poorly arme3d, much disheartened, with no experienced 
officer with the prestige of former victories to in- 
spire his men with confidence in him, with a woman as 
their head, and next to her a man who had not given 
the best evidence of his qualifications for his 
position. There was to meet the army of Deborali and 
Barak, the army of Jabin, which must have been very 
large since he had NINE HUNDRED CHARIOTS OF IRON, led 
by Sisera, an experienced captain. To an observer 
there would have, no doubt, appeared a great contrast 
between these ai-^rrdes. The time having come, "Deborah 
said unto Barak Upj for this day in which the Lord 
hath delivered Sisera into thine hand: is not the 
Lord gone out before thee? So Barak went down from 
Mount Tabor, and. ten thousand men after him," These 


armies met on the great plain of Esdraelon^ near the 
city of Megiddo^ and 

— "Armies on armory clashing bray'd 
Horrible discord, and the maddening wheels 
Of brazen chariots raged; dire was the noise 
Of conflict," 

Sisera with his mighty host was so completely de- 
feated tha.t it is said "there was not a man lef t , " 
while Deborah and Barak with apparently everything 
against them, gained a complete victory, for THEI 

¥e cannot mistake the meaning of this expressive 
language, THEI FOUGHT FROM HEaVEN. In their oppression 
of twenty years continuance, the children of Israel 
were humbled and cried unto the Lord and he heard 
them, and made their cause of suffering his own. They 
then FOUGHT FROM IlEAVi^W, because they fought for vjhat 
God designed bhem to have. But God also directed the 
movement, '>Go" said he, "and draw toward Mount Tabor, 
and take with thee ten thousand men," etc. We fight 
FROM HEAVEN, when we obey heaven ^s directions. But as 
it is said "the stars in their courses fought against 
Sisera, " it appeai^s that some of the heavenly bodies 
were miraculously or supernaturally controlled and 
made to answer God»s designs in securing victory to 
the Israelites, In what way the STARS FOUGHT AGAINST 
SISERA, is not so plain, ¥lhether the battle continued 
after night and the stars possessed an unusual bright- 
ness, and thus made the night light as the day, in 
order that the Israelites might pursue their enemies 
the more successfully, and thus accomplish what was to 
be done, but what could not be done in a common day, 
as was the case when Joshua commanded the armies of 
Israel, or whether the storia which occurred and which 
helped to defeat the army of Sisera, was attributed to 
the stai'S, or lastly, whether there was a peculiar 
phenomenon in the heavens among the stars, which 
terrified the enemies of Israel and caused them to flee, 
is not known to a certainty, Josephus says, "when they 
were come to a close fight, there came down from heaven 


a great storm, with a vast quantity of rain and hail, 
and the wind blew the rain in the face of the Canaan- 
ites, and so darkened their eyes, that their arrows 
and slings were of no advantage to theiuj nor vjould 
the coldness of the air permit the soldiers to make 
use of their swords, while this storm did not so much 
incoiiimode the Israelites, because it came on their 
backs. They also took courage, upon the apprehension 
that God was assisting them, that they fell upon the 
very midst of their enemies , and slew a great number 
of them, so that some of them fell by bhe Israelites, 
some fell hj their own horses, which were put into 
disorder, ana not a few were killed by their own 
chariots," Antiquities of the Jews, B.V» ch. V, The 
fact stated in Deborah's song that '»the river Kishon 
swept them away, '' shows the river was too deep to 
ford, and favors the statement of Josephus. 

But whatever the fighting of the stains meant, it 
is evident that natural causes, the stars and the 
water of the river, were used miraculously by hea,von 
for a special purpose, and thus becarae heavenly agents, 
justifying the^ expression THEY 1^'OUGHT FHOM HEAVEN, 
Natural things become heavenly xAen they are used by 
heavenly authority, out of their ordinax-y course, to 
answer God's purposes. Thus it is with the elements, 
water, bread, and wine in the Christian system, when 
they ai^e used for moral oi* spiritual purposes. They 
are then indeed heavenly. 

The mecining of the expression, THEY FOUGHT FROM 
HEAVEN, when looked at in the connection in which it 
stands, is evidently this, — that God wishing his people 
to succeed, interposed his power in their behalf, and 
caused them to triumph. And this they did not by their 
owa strength, or bravery, or numbers, but by m.eans 
which if they were not supernatural in themselves, 
were super naturally applied. 

But while this is an interesting subject looked at 
merely in the light of sacred history, it admits of an 
application and improvement which the devout reader 
of the Bible should not fail to make. Wlien he thinks 
of Deborah and Barak, he will think of the church and 


her victories; and when he thinlcs of Sisera he will 
think of the enemies of the church and their complete 
overthrow. And especially when he thinks that THEY 
FOUGHT FOR THEM, will he then think what a wonderful 
God those have to help them who can say "the Lord is 
my helper. '^ 

Christian soldiers, we too are fighting FROM HEAVEN 
if vje are fighting "the good fight of faith." Heaven 
has called us to the conflict, it inspires us with 
courage, and our panoply is nothing less than "the 
whole armor of God." To use military language the 
head-quarters of the Captain of our salvation is 
heaven. Here also is oiu" BASE, stores of grace 
sufficiently extensive for the longest Cciinpaigns the 
holy war in which v/e are engaged may require. 

And will the STARS IN THEIR COURSES fight for us? 
They may, for "all power in heaven and in earth is 
given" unto Jesus oiu:* captain, and he ma.y call all 
into his service and render them subservient to his 
purposes.. ■ In the l6th ch. of Revelation where we have 
a reference to the battle of ilrmageddon, and "the fall 
of Babylon, we see how God can, and how he will use 
natui^al agents in this great battle with his enemies 
in causing their complete overthrow^ Here we see the 
waters of the sea and rivers and fountains, and the 
sun, and darkness, and the air, and thunders and light- 
nings, and a great earthquake, and hail, ai-^e all to be 
called into the service of God when he enters into 
conflict with his enemies and the enemies of his 
church. And what pox'^rer can stand before these agents 
when airected by God in the work of destruction? 
If He be for us, surely none can injiure us, VJhat 
abundant reason we have then to thank God and take 
courage. Our enemies may be numerous, violent, and 
formidable, and we may feel weak and disheai-^tened^ but 
FIGHTING FROw HEAVEN we shall overcome, "Thanks be to 
God who giveth us the victory through our Lord Jesus 
Christ," -The Gospel Visitor, 186^, 

"HiJitality is freedom from pride and arrogance.; a sense 
of ones oTvn umrorthiness through sinfulness •" 


MORAL DEPRAVITY . . -. •, . 


("Ifcral Depravity" is a systematic analysis of the Biblioal 
doctrine of the fall of man, selected from "Systematic 
Theology," by G»Gg Finney, 1G51, And is being presented to 
our readers as a basis for discussion, by the same author, of 
several other Vital New Testament doctrinal subjects, which vre 
intend to publish in the Pilgrim in succeeding issues, such 
ast The Atonement, Justification, Repentance, Regeneration, 
San ct if i cation, etc* 

"^'toral Depravity" is contained in three lectures by the 
author yMcL mil require about five instalments of four pages 
each in the Pilgrim* Vfe mil endeavor to divide the -work so 
the reader -will not lose the thought of the author between 

"iVhat l/iTm Finney is asserting in this iTOrk in a highly 
analytical and systematic way is to the best of our knowledge, 
the doctrine believed and taught by the Brethren Church from 
its beginning; which is the absolute freedom, capability, 
and responsibility of all men to choose what is right and re- 
fuse ^viiat is ^wong^ This, l/ir. Finney caUs WML OBLIGjVi'ION; 
as the vrord KDRAL means "dealing, or concerned mth 
principles of right and vvTrong*" 

To the reader who is unaccustomed to the author* s manner 
of presenting tbese vital Biblioal truths, his style, n^ay, at 
the first, seem too difficult to understand. Btit by reading 
on, and not pondering too long over some difficult expression, 
r phr a s e , it mil soon be di s co ver e d ■ t hat he e vent u all y 
explains his statements aud the terms used, imd, once the 
x^eader becomes acquainted mth his style, the reading becomes 
quite easy and the meaning clear. 

It may seem to some that the vmrk is involved in unnecessary 
technicalities and scholarly disputations of things which do 
not concern US. But hy following through and giving particular 
attention to his suipjEaries, it mil be seen that the same 
doctrinal errors with %^iich the author was dealing in his o*vvn 
time over 100 years ago are still prevelant in our time and 
are constantly urged upon all who seek knowledge of their 
relationship and obligation to God* 

For a better understanding of this work, some other terms 
and their meanings used by the author are: 

1. The "FILL :- That pa^rt ot the rrAnd. of man which decides, and 
is therefore responsible for all the actions done in the 

2. The INl'ELECT:- that part of the mind which receives know^- 
ledge, or intelligence* And distinguished from the power 
of feeling and of willing. 

3. SENSIBILITY:- That part of the mind which is capable of 
sensation, or f eeling.— D.F.W. ) 

The word depravity is derived from the Latin DE and PRAVAS. 
PRAVAS means "crooked." BE is intensive. DEPRAVATUS literally 


and primarily means "very crooked," not in the sense of original 
or constitutional crookedness, but in the sense of having be- 
come crooked. The term does not imply original mal- conforma- 
tion, but lapsed, fallen, departed from right or straight. It 
always implies deterioration, or fall from a former state of 
moral or physical perfection* 

Depravity always implies a departure from a state of original 

integrity, or from conformity to the laws of the being who is 
the subject of depravity. Thus we should not consider that 
being depraved, who remained in a state of conformity to the 
original laws of his being, physical and moral# But v/e justly 
call a being depraved, who has departed from conformity to 
those laws, 7fhether those laws be physical or moral, 


Physical depravity, as the word denotes, is the depravity 
of constitution, or substance, as distinguished from depravity 
01 free m.oral action. It ma,y be predicated of body or of mind. 
Physical depravity, when predicated of the body, is conmonly 
and ri^fj^htly"' called disease* It consists in a physical depart- 
ure from the laws of health; a lapsed, or fallen state, in 
■wtiich healthy organic action is not sustained© 

"When ph^/sical depravity is predicated of rand, it is intended 
that the powers of the mind, either in substance, or in conse- 
quence of'' their connection %^ath, and dependence upon, the body, 
are in a diseased, lapsed, fallen, degenerate state, so that 
the healthy action of 'those powers is not sustained. 

Physical depravity, being depravity of substance as opposed 
to depravity of the actions of free-will, can have no moral 
character, "it may as we shall see, be ce.used by moral deprav- 
ity; and a moral agent may be blameworthy for having rendered 
himself physically depraved, either in body or mind. But 
physical depravity, whether of body or of rrdnd, can have no 
moral character in itself, for the plain reason that it is in- 
voluntary, and in its nature is desease, and not sin. Let this 
be remembered. 

Moral depravity is the depravity of free-will, not of the 
faculty itself, but of its free action. It consists in a 
violation of moral law* Moral depravity is depravity of choice. 
It is a choice at variance mth moral law, m.oral right. It is 
synonymous vdth sin or sinfulness. It is moral depravity, 
because it consists in a violation of moral law, and because 
it has moral character, 


!♦ It can be predicated of any organised substance. That 
is, every organized substance is liable to become depraved. 
Depravity is a possible state of every organized body or sub- 
stance in existence. 


2, Physical depravity may be predicated of iid.nd, as has 
already been said, especially in Its connection mth an 
organized body. As ndnd, in connection mth body, manifests 
itself through it, acts by means of it, and is dependent upon 
it, it is plain that if the body become diseased, or physically 
depraved, the nlnd cannot but be affected by this state of the 
body> tlu-^ougli and by means of which it acts. The normal riTani- 
festations of mind cannot, in such case, be reasonably expected. 
Physical depravity may be predicated of all the involuntary 
states of the intellect, and of the sensibility. That is, the 
actings and states of the intellect may become disordered, 
depraved, deranged, or fallen from the state of integrity and 
healthiness. This every one knows, as it is matter of daily 
experience and observation. 

The sensibility, or feeling department of the mind, may be 
sadly and physically depraved. This is a matter^ of coninon 
experience. The appetites and passions, the desires and crav- 
ings, the antipathies and repellencies of the feeling fall into 
great disorder and anarchy. Numerous artificial appetities are 
generated, and the whole sensibility becomes a mlderness, a 
chaos of conflicting and clamorotis desires, eir^otions and 
passions, I'Vhether this depravity belong ex.olusively to the body, 
or to the mind, or to both in conjunction, I mil not venture to 
affirm. In the present state of ovs.r knowledge, or of my knQ';\^ 
ledge, I dare not hazard an affirmation upon the subject. The 
h^araan body is certainly in a state of physical depravity. The 
hx».man mind also certainly manifests physical depravity. But 
observe, physical depravity has in no case an,y moral character, 
because it is involuntary, 


1, ¥ot of substance^ for over involuntary substance^ the 
moral law does not directly legislate, 

2, yiDTBl depravity cannot be predicated of any involuntary 
acts or states" of mind. These surely cannot be violations of 

moral law apart from the ultimate intention; for moral law 

state idiocy, of intellectual derangement, or of sleep. Moral 
depravity implies moral obligation; moral obligation implies 
moral agency; and moral agency implies intelligence, or know- 
ledge of moral relations. Moral agency implies m^oral law, or 
the development of the idea of duty, and a knowledge of what 
duty is, 

4, Moral depravity can only be predicated of violations^ of 
moral law, and of the free volitions by which those violations 
are perpetrated. Moral law, as we have seen, req.uires love, 
and only love, to God and man. This love, as we have seen,^ 
goodmll, choice, the choice of an end, the choice of the high- 
est well-being of God, and of the universe of sentient existen-- 


Moral depravity is sin. Sin is a violation of moral law. Ife 
have seen that sin must consist in choice, in the choice of 
self-ind-ulgence or self-gratification as an end. 

5, Moral depravity cannot consist in any ai;tribute of nature 
or constitution, nor in any lapsed and fallen state of nature; 
for this is physical and not moral depravity. 

6» It cannot consist in any involuntary action or state of 
either mind or "body,* 

7» The law of God, as has "been said, requires good-mlliug 
onlyj and sure it is, that nothing but acts of mil can con- 
stitute a violation of moral law. Outward actions, and invol- 
untary thoughts and feelings, may be said in a certain sense 
to^ possess rjioral character because they are produced by the 
will. But, strictly spealcing, moral character belongs only to 
choice, or intention. 

It •m.s sho-vm in a former lecture, that sin does not,, and 
cannot consist in the choice of sin or misery as an end, or for 
its own sake. It was also shown, that all sin consists, and 
mast consist in selfishness, or in the choice of self-gratifica- 
tion as a final end. Moral depravity then, strictly speaking, 
can only be predicated of selfish ultim^ate intention. 

Moral depravity, as I use the term, does not consist in, nor 
imply a sinfixl nature, in the sense that the substance of the 
humrm soul is sinful in itself. It is not a constitutional 
sinfulness. It is not an involuntary sinfiLlness. Moral deprav- 
ity, as I use the term, consists in selfishnessi in a state of 
voluntary committal of the mil to self-gratifi cation. It is a 
spirit of self-seeking, a voluntary and entire consecration to 
the gratificabion of self. It is selfish untimate intention; 
it is the choice of a wi^ong end of life; it is moral depravity, 
because it is a violation of moral law. It is a refusal to 
consecrvato the Trhole being to obedience to the moral law, and 
consecrating it to the gratificailon of self. This selfish 
intention, or the will in this coLomitted state, of course, makes 
efforts to secure its end, and these efforts make up the out- 
ward life of the selfish man. ivloral depravity is sinl'ulness, 
not of nature but of voluntary state. It is a sinfully coi]>- 
initted state of the mil to self-indulgence. It is not a sin- 
ful nature but a sinful heart. It is a sinful ultimate aim, 
or intention. The Greek term AiviAl"iTIA, rendered SIN in our 
English Bible, signifies to imss the mark, to aim at the m^ong 
end. Sin is a v;rong aim, or intention. It is aiming at, or 
intending self-gratifi cation as the latimate and supreme end 
of life, instead of aiming, as the movzl law requires, at the 
highest good of universal being, as the end of life. 


1* There is, in all probability, no perfect health of body 
among all the ranks and classes of human beings that inhabit 
this world, the ph3^sical organization of the v*_ole race has be- 
come impaired, and beyond all doubt has been becoming more and 

260_ __^^^ THE PILGRE^l 

more so since intemperancG of any kind ^ras first introduced into 
our v7orld« This is illustrated and confirmed by the comparative 
shortness of huraan life* This is a physiological fact. 

2, The hunaan appetites, passions, and propensities are in a 
state of most unhealthy development. Thio is too evident, and 
toe much a matter of universal notoriety, to need proof or 
illustration. Every person of reflection has oh served, that 
the human mind is greatly out of balance, in consequence of the 
monstrous development of the sensibility* The appetites, 
passions, and propensities have been indulged, and the intell- 
igence and conscience stultified by selfishness. Selfishness,^ 
be it remembered, consists in a disposition or choice to gratify 
the propensities, desires, and feelings* This of course, and 

of necessity, produces just the unhealthy and monstrous develop- 
ments which we daily see: sometimes one ru].ing passion or 
a-ppetite lording it, not only over the intelligence and over 
the vd.13., but over all the other appetites and passions, 
crushing and sacrificing them all upon the altar of its o^m 
gratification. See that bloated 7/i^etch, the enebriatei His 
appetite for strong drink has played the despot* His vrhole 
mind and body, reputation, family, friends, health, time, ater- 
nity, all, ail are laid by him upon its filthy altar* Thore 
is the debauchee, the glutton, the gambler, the irdser, and a 
host of others, each in his turn giving striking and melancholy 
proof of the monstrous development and physical depravity of 
the human sensibility* 

3. That men are morally depraved is one of the most notorious 
facts of human experience, observation and history* Indeed, I 
am not aware that it has ever been doubted, when moral depra^v- 
ity has been understood to consist in selfishness. 

The moral depravity of the human race is everprhere assumed 
and declared in the Bible* There is not a fact in the world 
more notorious and undeniable than this* Huinan moral deprav- 
ity is as palpably evident as hiaman exist once* It is a fact 
ev8ry\There assumed in all govexniments, in all the arrangements 
of society, and it has impressed its image, and Vvxitten its 
name, upon every thing human* — ^ (to be continued)* 


We, of the Salida Congregation, Salida, Calif*, are happy 
to announce that Joseph Littlefield, of Orange, Calif., who 
became acquainted with our membership through our young breth- 
ren, formerly employed in 1-W work at Santa Ana, -vratS baptized 
and received into cur fellowship, Sunday, Oct. 20. 

The only means of beocming an heir .of the promises of God, 
under the dispensation of the law, was to becom.e a Jew.^ It 
was of no avail for the Gentile to observe the law and its ord- 
inances until he first became a Jew. Esther 8:17. 

So in the dispensation of Graces it is of no avail^to keep 
the New Testament ordinances, until we are in union with Christ. 
Then 7fe inherit the blessing in Christ* 




TENNESSEE: Floyd E. Mallot, in Studies in Brethren 
History^ says a few members were in Tennessee before 
1800. Also that Elder Samuel Garber of Rockingham^ Va, 
preached in Tennessee in I8II and organized the Knob 
Creek Churchy which was considered the "mother" church 
in Tenn, Two others are mentioned: Cedar Grove ^ Hawkins 
Co, organized 182U and Limestone congregation, ISU?.- 

NORTH CAROLINA: The Brethren Church is said to have 
spread slowly in North Carolina. Jacob Faw is mention- 
ed as the first minister. Chronicles Of The Brethren^ 
page 2kj says, "There must have been a body of members 
living in North Carolina before the year 1790; for there 
is a record that about that time Brethren from the Caro- 
linas and from Virginia crossed the mountains and form- 
ed settlements in East Tennessee and in Muhlenberg Co. 
Kentucky »" Elder John Hendricks, who was considered 
an able minister, came from North Carolina and pioneer- 
ed in Missouri and Illinois. 

WEST VIRGINIA was part of Virginia until after the 
Civil Wai^. The oldest church there, with the exception 
of Beaver Run, which was a colonial church, was Sandy 
Creek, Preston Co., organized 182!^. Jacob Thomas was 
elected minister there and served for U$ years. Another 
congregation called German Settlement was organized in 
Preston Co. in 18^^. John Kline, Jacob Wine, and Jacob 
Miller, called the "horseback preachers," from the 
Shenandoah Valley, Va. extended their care into this 

KENTUCKY: The number of churches in Kentucky seems 
to be uncertain. Joseph Rodgers was said to be the 
first man to preach the Gospel in this State, In I76O 
Elder Daniel Letterman and Casper Rowland emigrated 
from Germantown to the Carolinas where they "met with 
some members" among whom were John Hendricks, David 
Martin, Joseph Rodgers and others. These moved North- 
ward into Kentucky, In the year I8OO Elder George 
Wolfe and family moved from Fayette Co, Pa, and located 


with the Brethren in Muhlenberg Co, Kentucky. Five 
churches seem to be known for certain^ and possibly two 
others, in Kentucky before I83O. Although the Brethren 
appear to have made a good beginning, their efforts 
were considered unsuccessful in :Kentucl<y because of 
other influences gaining a foothold among them, and 
many of the members who remained loyal to the Church 
moved Westward into Illinois and Mssouri. 

OHIO: The Brethren are said to have entered Ohio by 
two separate routes j viz: by-way of the Ohio River in 
flatboats, and, by overland wagons via Pittsburg ^ Pa. 
which in iSOO was considered the "gateway" to the West. 

The first churches in Ohio were near the Ohio river, 
in the counties east of Cincinnati, x^rhere at one time 
were- ten chiirches. John Countryman, the first iTiinist- 
er in Ohio, moved to Adams Co. in 1793^ and the fii^st 
church. Stone Lick, in Clermont Co. was organised by 
David Stouder' in 1795. 

In 1800 Elder Jacob Miller moved from Vix*ginia into 
the Miami Valley, Ohio, and located on a farm not far 
from Dayton. Elders David Bowman and John Garbe.r Sr, 
also moved into this ai^ea only a year or two later. 
The Majrd Church was organised in 1805, and in 1812 it 
was divided into four congregations: Lower mami, Bear 
Creek, Wolf Creek, and Stillwater. From this beginning 
fifteen chtu^ches ^^^ere established by 18,^0. Peter Nead, 
Jacob Garber, Flenry Davy and other wellknown. Brother- 
hood leaders resided in these Southern Ohio chiirches. 

At the same time the Brethren were moving into 
Southern Ohio via the Ohio River route, others were 
coming by overland, via Pittsburg Pa. and settleing in 
Stark Co. in the North. Elder John Gantz came to Stark 
Go, in 180)4., and soon afterward the Kimishillen congre- 
gation was organized. Mil Creek, later known as Mahon- 
ing , was organized in I8l5. George Hpke was soon 
, elected to the ministry and became a recognized leader 
in the Brotherhood. Henry Kurtz, who published the 
first paper in the Brotherhood (The Gospel Visitor), 
lived at Mahoning -and was Elder there for many years . 

Two other churches in Northwestern Ohio, know as 
the Black Swamp country, were: Logan, organized 1827 
and Sugar Creek, 1833. These were organized by Elder 
Abraliam Miller from Virginia. Elder John Kline also 
visited and preached to these churches* — D.F.W, 



A little more tired at the close of the dajy 
A little more anxious to have our way> 
A little less ready to .scold and blame^ 
A little more care for, a brother's name; 
And so we are nearing the journey* s end. 
Where time and eternity m.eet and blend. 

A little less care for bonds or gold^ 

A little more zeal for days of.cldj 

A broader view and a saner mind^ 

And a little more love for all mankind; 

And so we ai^e failing down the way 

That leads to the gates ox Eternal Lay, 

A little more love for the friends of youth, 

A little more zeal for established Truth^, 

A little more charity in our views, 

A little less thirst for the daily news.; 

And so we are folding our tents away 

And passing in silence at close of d,ay,, 

A little more leisure to s,it and dream, 
A little more real the things .unsee^m, . 
A little near'er to those aliead. 
With visions of those long loved and dead; 
And so we are going where all must go- 
To the place the living may never know. 

A little less laughter, a few more tears, 
And we shall have told our increasing years. 
The book is closed, and the prayers are said, 
And we are pai^t of the countless dead; 
Thrice happy, then, if some soul can say, 
'^I live because of their help on the way. '* 

., ' ' ' —Selected. 


.,. BIBLE w3.T^J]JY 
■ ■ - HOSEA- 

Hosea whose name signifys "safety" or "saviour" was 
the third of the prophets in order of time^ and is 
considered the first of the minor prophets. He is 
described as the son of Beeri^ but we know little of 
his life. The title of his book gives for the begin- 
ning of .his ministry^ the reign of Uzsialij king of 
Judah^ but limits this vague definition by reference 
to Jeroboam II, king of Israel 5 it therefore yields a 
date not later than B,C,^ 783. There seems to be a 
general consent among commentators that the prophecies 
of Hosea were delivered in the kingdom of Israel, 

The book of Hosea contains properly two parts. The 
first three chapters contain a sei*ies of symbolical 
actions directed against the idolatries of' Israel, It 
is disputed whether the marriage of the prophet was a 
real transaction^ or an allegoricral vision. But in 
either case it illustrated the relations of idolatrous 
Israel to her covenant God, 

The remaining chapters are chiefly occupied with 
denunciations against Israel, and especially Samaria, 
for the worship of idols which prevailed thex^e, 
Hosea »s warnings are mingled with tender, pathetic 
expostulations. He shows a joyous faith in the coming 
Redeemer^ and is frequently quoted in the Mew Testai)ient. 


1. Miat was the idol that the Samarians had? 

2, My people are destroyed for lack of 

3. "• • • For the ways of the Lord are right, 
' and the just shall walk in them: but the 
transgressors shall fall therein. Ikt 9. 

— R» Skiles 
\ ■ ' Modesto, Calif, 


VOL. U DECEIvlBER, 1957 NO. 12 

*Dearly beloved, I beseech you as strangers and pilgrims, abstain 
from fleshly lusts, which war against the soul/ 1 Peter 2s 1 1 


For with the woes of sin and strife 

The world has suffered long; 
Beneath the angels strain have rolled 

Two thousand years of wrong. 
And man at war with man hears not 

The love-song which they bring; 
Oh^ hush the noise^ ye men of strife^ 

And hear the angels singi 

And jQy beneath lifers crushing load^ 

Whose forms are bending low^ 
Who toil along the climbing way 

With painful steps and slow. 
Look nowl for glad and golden hours 

Gome swiftly on the vring; 
Oh, rest beside the weary road, 

And hear the angels sing I 

For lol the days are hastening on, 

By prophet-bards foretold. 
When, with the ever-cir cling years. 

Gomes round the age of gold. 
When peace shall over all the earth 

Its ancient splendors fling. 
And the whole world send back the song 

Which now the angels singo 

— Selected. 


THE PILGRIM is a religious magazine published monthly by Daniel F. Wolf In lhe 
interests of the members of The Old Brethren Church. Subscription rate: $1.50 per year. 
Sample copies sent free on request. Address: THE PILGRIM, Rt. 3, Box 1378, Modesto, Caiif. 

I T]>10THY 3:16 


The first consideration in our text^ is '^Godliness"^ 

and the Apostle says it is a mystery. Godliness: That 
divine nature and character of God. How wonderful and 
mysterious that man whose tendancy is toward evil con- 
tinually^ can have such a natixre^ There has been great 
controversy among professed christians in the past on 
this very subject^ and to no profit whatsoever. But 
when it comes to the revealed facte of Godliness _, it 
is without controversy. In fact God WAS i^iANIFEST IN 
THE FLESH. It was said by the prophet long before his 
birth^ 'tHis name shall be called H-^iANUEL, (God with 
us) J John 1:1 says^ "In the beginning was the Word^ 
and the Word was with God^ and the Word vjas God" and 
"The Word was made flesh-, and dwelt among us^ ( and we 
beheld his glory^ the glory as of the only begotten of 
the Father ;,) full of grace and truth." Also 1st John 
1:1^ "That which was from the beginning^ which we have 
heard^ which we have seen with our eyes^ which we have 
looked upon^ and our hands have handled^ of the Word of 
life; (For the life was manifested^ and we have seen 
it^ and bear witness ^ and shew unto you that eternal 
life J which was with the Father, and was manifested 
unto us.) Jesus was the image of the "invisible God^ 
Col. 1:15 and 2:9, "In him dwell eth all the fullness 
of the Godhead bodily," Heb., 1:3, Who being the 
brightness of his glory, and the express image of his 
person:" and in John lh'9? he says, "He that hath seen 
me hath seen the Father." So without controversy "God 
was manifest in the flesh." 



We know that is is the Spirit that beareth witness; 
His Spirit beareth witness with our Spirit^ that we are 
the children of God, VJhen Jesus was baptized^ John 
said he "saw the Spirit descending from heaven like a 
dove^ and it abode upon him" and I saw^ and bear record 
that this is the Son of God»" Mien Jesus was born, 
Simeon thru^ the Spirit blessed him and said, "Mne 
eyes have seen thy salvation, which thou hast prepared 
before the face of all people; A light to lighten the 
Gentiles, and the glory of thy people Israel." The 
apostle Paul to the Corinthians, says, "Wherefore I 
give you to understand, that no man speaking by the 
Spirit of God, Calleth Jesus accursed; And no man can 
saythat Jesus is the Lord, but by the Holy Ghost," 
And Jesus said, "Wlien the Spirit of truth is come,— 
He shall glorify me." 


The angels were the first to announce his birth. 
No doubt they hovered round his bed in the manger ♦ 
The angel of the Lord came upon the shepherds, "And 
the glory of the lord shone round about them; — And the 
angel said unto them, fear not: for, behold, I bring 
you good tideingsof great joy which shall be to all 
people. For unto you is born this day in the city of 
David a Saviour, which is Christ the Lord," "And 
suddenly there was with the angel a multitude of the 
heavenly host praising God, and saying. Glory to God 
in the highest, and on earth peace, good will toward 
men," The angel of the Lord appeared to Joseph in a 
dream, and warned him to flee into Egypt with the child 
Jesus, The angel of the Lord announced the death of 
Herod to him in Egypt, It was said in the scripture, 
"He shall give his angels charge concerning thee: and 
in their hands they shall bear thee up, lest at any time 
thou dash thy foot against a stone." The angels came 
and ministered unto him in the garden, after his prayer, 
in agony, Jesus said to Nathenael, "Hereafter ye shall 
see heaven open, and the angels of God accending and 
descending upon the Son of man," An angel of God came 


down and rolled away the great stone from the door of 
the sepulchre where Jesus lay. Two. men (angels) sat 
at the head and feet of the place where Jesus had lain^ 
and announced the ressurection to the women. And 
when he ascended^ two men (angels) stood by them and 
said^ "Ye men of Galilee^ why stand ye gazing up into 
heaven? This same Jesus which is taken up from you 
into heaven, shall so come in like manner as ye have 
seen him go into heaven, " and Jesus says when he comes 
again, he will come in the glory of the Holy Angels. 
So apparently he was, and is attended constantly by 
the Holy Angels. . ,. * * . ; 

-\ ••• •• PREACHED UNTO THE GENTILES ' • ' ■' ■ •"•... •- 

Peter was the first to preach the glad news of 
salvation, through Jesus Christ, to the Gentiles. His 
first words to Cornelius, and those that were with 
him, was, '*The Word sent unto the children of Israel, 
preaching peace by Jesus Christ. That word I say ye 
know which was published throughout all Judea; and 
began from Galilee after the baptism which John 
preached; How God anointed Jesus of Nazareth with the 
Holy Ghost and with power." Peter also said to the 
apostles and brethren at Jerusalem, "Xe know how that 
a good while ago, God made choice among us, that the 
Gentiles by my mouth should hear the word of the gospel 
and believe; And God which knoweth the hearts bear 
them witness, giving them the Holy Ghost, even as he 
did vtnto us." Paul and Barnabas declared what miracles 
and wonders God had wrought among the Gentiles by 
them. Paul relates how God had revealed to him at the 
time of his conversion, how he would send him to 
preach to the Gentiles. And in another place he says, 
"I speak to you Gentiles, inasmuch as I am the apostle 
of the Gentiles," Paul preached Jesus and the resxrr- 
rection to the men of. Athens, who were Gentiles. He 
preached Jesus to the ruler of Cyprus, and to Jews 
and Gentiles at Ephesus, at Corinth, and many other 
places- in Asia and throughout Roman Empire. And last- 
ly to the Gentiles at Rome, declaring to the Jews 
there "Be it knoirm therefore unto you that the salva- 

THE PILGHn^i 269 

tion of God is sent lonto the Gentiles^ and they will 
hear it J' In writing to the Ephesians^ he says it was 
a mystery which was not made known ^ in other ages^ to 
the sons of men^ that the Gentiles should be fellow 
heirs of the same body^ and partakers of his promise 
in Christ by the Gospel, 


None can doubt or dispute the fact that Jesus was 
believed on in the world^ nothing is more obvious. It 
is indeed a mystery that so many thousands and millions 
should believe on him^ whom they have not seen, Jesus 
said to Thomas^ "Because thou hast seen me, thou hast 
believed: Blessed are they that have not seen, and 
yet have believed„'^ Peter says, "VJhom having not seen^ 
ye love; in whom, though now ye see him not, yet be- 
lieving, ye rejoice with joy unspeakable and full of 
glory, '^ Many thousands have believed on him even unto 
death, willingly giving up their lives that they might 
have a better resurrection. It was the one factor that 
stirred up the hatred of the Jews that did not believe 
on him. The scripture repeatedly says, that "many 
believed on him," first of the common people, and also 
among the rulers, when they saw the miracles which 
Jesus did. And when he raised Lazarus out of the grave, 
maxiy cf the Jews came to Bethany to see him; and also 
to see Jesus, because that they had heard that he had 
done this miracle, and they saw and believed. For this 
cause also the people took palm branches and went forth 
to meet Jesus, when they heard that he was coming to 
Jerusalem, and cried "Hosanna; Blessed is the King of 
Israel that cometh in the name of the Lord," Then the 
Pharisees said among themselves, "Perceive ye how ye 
prevail nothing? Behold the world is gone after him.," 
Jesus said in his prayer to the Father, (John I7) "I 
have given unto them the words which thou gavest me; 
and they have received them^ and have known surely that 
I came out from thee, and they have believed that thou 
didst send me," At Petei'»s preaching on the day of 
Pentecost, three thousand were added unto the church. 
¥hen Peter, with John, healed the lame man as they 


went into the temple^ there were five thousand with 
them; and many of them vrhich heard the Word believed. 
In the Uth and 6th Chapters of the Acts^ the record 
speaks of the multitude of them that believed. The 
Samaritans believed at the preaching of Philip. At 
Ephesus they were so converted at the preaching of 
Paul J that they brought their books and curious arts 
together^ and burned them and counted the price^ and 
found it to be fifty thousand pieces of silver, Paul 
says J, in 2nd Thes,l:10-, "Our testimony among you was 
believed." Finally , it was the overwhelming testimony 
which confoiinded the Greeks and philosophers; and the 
persecutors of the christians^ when they saw the un- 
wavering faith which they possessed^ that they gladly 
gave up their lives for their faith, • . . ,^ 


"And he led them as far out as to Bethany, and he 
lifted up his hands and blessed them, and it came to 
pass that while he blessed them^ he was parted from 
them and carried up into heaven." And they worshipped 
him and returned, to Jerusalem with great joy." Acts 
1:9, "And when he had spoken these things, while they 
beheld, he was taken up; and a cloud received him out 
of their sight." This was the climax. This was the 
crowning Glory. Nothing could cause them to fear 
anymore. All their sadness and despair at seeing him 
crucified, was now dispelled forever. They KNEVJ where 
he was; Far removed from any devices of men an;^T:nore; 
He was gone to the FATHn^K. Jesus said, "I came forth 
from the Father and am come into the world, again 1 
leave the world and go to the Father." And they had 
seen him go. He had told them "If I go away I will 
come again, and receive you unto myself; that where I 
am, there ye may be also." He also prayed the Father, 
saying "Father, I will that they also whom thou hast 
given me, be with me where I ain, that they may behold 
my glory, which thou hast given me, for thou lovedst 
me from the foundation of the world," The angels 
which stood by when Jesus was taken up, also said "Ye 
men of Galilee, why stand ye gazing up into heaven? 

THE PILGRIi^i . 271 

this same Jesus which is taken up from you into heaven^ 
shall so come in like manner as ye have seen him go 
into heaven,'^ Lastly the apostle says, '/If we believe 
that Jesus died and rose again, even so them also 
which sleep in Jesus, will God bring with him. For 
this we say unto you, by the Word of God, that we 
which are alive and remain unto the coming of the Lord 
shall not prevent them which are asleep. For the Lord 
himself shall descend from heaven with a shout, with 
the voice of the archangel, ans with the trump of God: 
and the dead in Chjrist shall rise first: Then we 
which are alive and remain shall be caught up together 
with them in the clouds to meet the Lord in the air: 
and so shall we ever be with the Lord. VJherefore, 
comfort one another with these words.'' —D.F.W. 

' ' ' By David A. Akiles ... 

That God, the Son, and the Holy Spirit are a refuge 
and a hiding place from the storm, and tempest of the 
devouring adversary of our souls is an all sustaining 
and. underlying fact in creation and human existence. 
That good is continually assailed by evil is also a 
fact sustained by history from the beginning of time 
to this hour. That evil will gain the ascendancy and 
mastery of the human race until she falls in her 
destruction is clearly shown in the godpel of divine 
inspiration. That there is an escape and a refuge 
from the demoralizing power of the wicked one, whose 
service can only lead to the everlasting burnings, is 
the sustaining faith and assuracce of the child of God. 

That the Almighty One fully contemplated the need 
from the very beginning, for deliverance and a refuge 
from the calamity into which the first family had 
fallen through transgression is evidenced by the words 
of Genesis 3:l5« "And I will put enmity between thee 
and the woman, and between thy seed and her seed; it 
shall bruise thy head, and thou shalt bruise his 
heel.'' This enrrdty between good and evil, righteous 
ness and unrighteousness has been and ever will be the 


struggle until not only his head is bruised^ but until 
he will be wholly powerless in the bottolesss pit. 

Where is the refuge from this soul beguiling and 
soul destroying monster ^ this roaring lion, or feigned 
angle of light? An ancient answer to this question we 
find in Deut. 33*27. "The eternal God is thy refuge, 
and underneath are the everlasting arms: and he shall 
thrust out the enemy from before thee»'^ As also in 
the precious words of Psalms 91: 1,2, "He that dwell- 
eth in the secret place of the most High shall abide 
under the shadow of the Almighty. I viill say of the 
Lord, He is my refuge and my fortress: my God, in him 
will I trust." And in verses 9,10, '^Because thou hast 
made the Lord which is my refuge, even the most high 
thy habitation; there shall no evil befall thee, 
neither shall any plague come nigh thy dwelling.'* 

King David was conscious of a mighty refuge when he 
said Psa. 57:1> "Be merciful unto me, God, be merci- 
ful unto me: for my soul trusteth in thee: yea in the 
shadow of thy wings x-^ill I make my refuge, until these 
calamities be overpast.'* The apostle Paul in Heb.6:l8, 
speaks of the immutable God who can not lie, in whom 
we "Might have a strong consolation, who have fled for 
refuge to lay hold upon the hope set before us." Yes 
to the sinner deep in sin, who is an alien from God, 
x-jithout hope and x^rithout God in the world, thus doomed 
to everlasting destruction from the presence of the 
Lord, and the glory of his power, yes to such there is 
a refuge, to such there is a deliverer, a hiding place, 
and a redeemer. 

How fleeting, how fragile, how insecure, and in 
danger are the souls whose lives are not hid xfith 
Christ in God, and whose end is destruction, whose 
God is their belly, and whose glory is in their shame, 
who mind earthly things, Phil. 3*19« The great and 
only imancipator from sin and condemnation is the 
crucified Son of God who sxrffered and died to bring us 
life and immortality, and is beckoning nox^^ to all, 
"Come unto me and I will give you rest." "TAke my 
yoke upon you, and learn of me; for I am meek and low- 
ly in heart: and ye shall find rest for your souls." 


What a refuge when that trumpet will sound and the 
sainted dead^ and living^ eill mount up to meet the 
heavenly throng^ and ever be with Christ in endless 
bliss and glory. 

Other refuge have I none^ 
Hangs my helpless soul on thee; 
. , Leave^ ah! leave me not alone. 
Still support and comfort me. 

— Rossville^ Ind» 


These matters have been thus premised before our 
history, that no one may suppose our Lord and Saviour 
Jesus Christ was merely a new comer, on account of the 
date at which he appeared among men, in the flesh. 
And now, that none may suppose his doctrine is new 
or strange, as if springing from one of recent origin, 
and in no respect differing from the rest of men, let 
us also briefly examine this point* 

It is evident^ that but a short time after the 
appearance of our Savio^u' Jesus Christ had been made 
known to all men^ a new people suddenly came into 
existence; a people confessedly neither small nor weak, 
nor situated in a remote corner of the earth, but the 
most populous and the most religious of all, and so 
much the more indestructible and invinsible, as it has 
always had the power of God as its support* This 
people, appearing at the time appointed by inscrutable 
wisdom^ is that which, among all^ is honoured with the 
name of Christ. One of the prophets^ foreseeing with 
the eye of the Spirit of God that this people would 
arise, was so struck with amazement that he exclaimed: 
"Vftio hath heard such things as this? and who hath ever 
declared this? Hath the earth brought forth in a 
single day^, and hath a nation been born at once?" The 
same prophet also gives some intimation of the name 
that would be introduced: "They w^ho serve me shall be 
called by a new name, which shall be blessed upon the 


earth," And^ indeed, though we are evidently a new 
people^ this new name also of Christians has lately 
become known to all nations. Our practice, however, 
habits of life, and religious principles, have not 
been recently invented by us, but were established, we 
may say, by the Deity in the natural dictates of pious 
men of old, from the very origin of our race; an asser- 
tion which we shall endeavour to prove, in the follow- 
ing manner. 

That nation of the Hebrews is not new, but honoured 
among all for its antiquity, is well known^ The writ- 
ings and literature of this nation concern ancient men, 
rare and few in number, but yet excelling in piety, 
righteousness, and every virtue. And, indeed, even 
before the flood, there x-vrere some who were distinguish- 
ed for their virtue; and after this others, both of the 
sons and posterity of Noah, among whom we would mention 
Abraham, and going back to the first man, pronounce 
those who have had the testimony of righteousness,. 
Christians in fact, though not in name, he would not be 
far from the truth. For as the name Christians is in- 
tended to indicate this very idea, that a man, by the 
knowledge and doctrine of Christ, is distinguished by 
modesty and justice, by patience and a virtuous forti- 
tude, and by a profession of piety towards the one and 
only true and supreme God; all this was no less studio- 
usly cultivated by them than by us. They did not, 
therefore, regard circumcision, nor observe the Sabbath. 
nor do we; neither do we abstain from certain foods, 
nor regard other injunctions, which Moses subsequently 
delivered to be observed in types and symbols, because 
such things as these do not belong to Christians, But 
they obviously knew the CJririst of God, as he appeared 
to Abraham, communed with Isaac, spoke to Jacob; and 
that he communed with Moses and the prophets after him, 
has already been shown,* 

Hence you will find, also, these pious persons 
honoured with the name of Christ, as in the following 
expression: "Touch not my anointed ones (my Christs), 
and do my prophets no harm, " VJhence ^^^e should plainly 
suppose, that the first and most ancient religion known 


that of those pious men that were connected with Abra- 
haiaj is the very religion lately announced to all in 
the doctrines of Christ, Abraham is said to have 
received the comraand of circumcision^ and yet^ long 
before this^ was proved to have received the testimony 
of righteousness through faith. '^Abraham,'* the Script- 
ures say, ^^believed^ and it was imputed unto him for 
righteousness." And, indeed, the divine communication 
was given to him from God, who appeared to him vjhen he 
bore this character before circumcision. And this was 
Christ himself, the word of God, announcing that all 
who should come in future times should be justified in 
a similar way; saying, "And in thee shall be blessed 
all the nations of the earth." And again, "VJhen he 
shall become a great and inighty nation, in him all the 
nations of the earth shall be blessed." We may obvious- 
ly understand this by its fulfilment in us; for he in- 
deed was justified by his faith in Christ, the Word of 
God, that appeared to him; and, having renounced the 
superstition of his fathers and the former errors of 
his life, confessed the one supreme God, and served 
him by deeds of virtue, and not by the service subse- 
quently injoined in the law of noses. 

To him, then, being such, it was declared that all 
the tribes and all the nations of the earth should be 
blessed in him. But the course of piety which was 
pursued by Abraham has appeared thus far cultivated 
only by Christians, and that too by works more effica- 
cious than words. What, then, should prevent us hence- 
forth from acknowledging that there is one and the 
same principle of life and conduct, the same course of 
piety common to us who have come after Christ, with 
those pious men who lived in times long before? Whence 
it is evident that the religion delivered to us in the 
doctrine of Christ is not a new nor a strange doctrine; 
but, if the truth must be spoken, it is the first and 
only true religion. Thus much may suffice on this 

"Though Christ a thousand times in. Bethlehem be 
born, if he>s not born in thee, thy soul is still 
forlorn." - 



Let your hemes be NURSERIES FOR THE CHURCH, and not infant 
schools for the world. Your children's education hegins TOth 
the first davm of intelligence. They learn by inutati:tn: copy- 
ing v*.at they see, and repeating what they hear. Sa that their 
characters generally beccme a counterpart of their parents* 
lives, and a reflection if home influences • Miat children are 
given they receire, what they are told they believe, what they 
observe they copy; and those FIRST IDEAS and habits give a . .. 
basis to their whole life and tone to the moral character. 
Therefore, "EXAMPLE IS BETTER THAN PRECEPT;" but both are 
needed. • ' 

Ohl remember "the sowing is the reaping;" and if you desire 
to see them Christians and dutiful children, tie God's laws 
about their nooks, and bind them upon their hearts. Train 
them up in the way they shculd go* But if you teach them that 
fine clothes are more desireable than "the ornament of a meek 
and quiet spirit," don't be surprised if ycu see a large crop 
of pride. If you teach them that riches and social status are 
the first things to be desired, don't be surprised to find them 
grow up like Demas, who "loved this present world." 

Think how solemn and how sad it would be if any of ^ YOUR 
loved ones should thus grow up, and be able to lay this blame 
at your doort Better that you should make God's V/ord so fard-l- 
iar and so attractive to them that it 'may verily be a cradle 
for their childhood, a lamp to guide the feet of their youth, 
a staff to their manhood, and a pillov;- for their dying beds. 
Better let them see in your lives a reflection of the graces 
of Christ Jesus our Lord, than see a denial of it by your world- 
lines s or your apathy. 

This is what' parents want to realize more; that the welfare 
of their children's souls is of more value than anything con- 
cerning the poor body# That in all things God's grace will be 
sufficient for us, if we seek His help and guidance* Ever 
teach them the principles of Divine truth. Ever present to 
them CHRIST as God manifest in the flesh, to redeem them from 
sin and the curse of the law^, fcr nothing less than CHRIST 
will suffice for them, or for us, in this evil age. Never 
teach them that if they love Godi and are good they shall 
go to heaven; but rather seek to implant in their minds the 
Scripture truth that God loved them vjhen they were sinners, 
and Christ died to save them. And with this let them learn 
obedience, and all moral duties that revolve upon them, so that 
a solid foundation of Scriptural principle may establish their 
character in youth* Parents then may expect joy from them, 
otherwise they may bring them down in sorrow to the grave. 

— Selected from a pamphlet sent in by Brother Edward Royer. 

God often comforts us not by changing the circumstances of 
our lives, but by changing our attixudes to-^vard them.— Selected. 



"I never saw it in that light before; i had not 
thought of it, '* — was the remark made by a young 
Christian to her minister after he had endeavored to 
show her that something in her habits was not as be- 
come th saints. She had gone on without self-reproach 
or condemnation on this account. But now that the 
whole had been brought before her, the wrong was ad- • 
mitted and forsaken. 

It may be thus with us. And lest it should we are 
bound to try our ways, to challenge our spirit and 
deportment, — to come to the light. It is easy to per- 
ceive that there will be the opposite of all this where 
the heart is not sound in God's statutes. The consci- 
ousness of failure in duty, or the indulgence of sin, 
even a lurking fear that all is not right, will cause 
us to shun inquiry. The trader over whose mind the 
shadow of insolvency is creeping, will be lothe to 
examine his affairs. So a man persisted in refusing 
to read "Mammon," the prize essay on covetousness, 
lest he should be convinced of dereliction of duty. 
He dare not— would not. "For every one that doeth evil 
hateth the light, neither cometh to the light, lest 
deeds should be reproved." And even in the case of 
upright men there is often (through carelessness) a 
want of full henest inquiry into God*s will, and into 
the distinctions between sin and holiness. It is 
quietly assumed that all is right. — There is no search- 
ing scrutiny of motive, temper, speech, conduct. There 
is no APPLYING God*s law as the rule of action and 
the touch-stone of character. Hence while there is 
nc real hipocrisy, inconsistancy in the walk is found, 
and discordant notes in the life which ought to be 
one hymn of praise. 

For this reason St. Paul prayes that their "love 
may abound yet more and more in knowledge and in all . 
judgment," and another apostle exhorts us to add to 
our "faith virtue, and to virtue knowledge." There 
should be a growing apprehension of truth, a quicker 
sense of evil, a keener appreciation of whatsoever 
things are true and venerable and just and pure and 

278 _^__ THE PILGRIM 

lovely and of good reports The conscience mus^t be in- 
formed, and, »'the soul's interior eye" must be trained 
more readily and accurately to discern the line of de- 
mar kation between the precious and the vile, the right 
and the wrong. Fearlessly and faithfully we must 
"come to the light." Only thus can we maintain inter- 
ior peace and purity, live comfortably with our pro- 
fession, and please God. Our real health and happiness 
in the divine life stand intimately connected with the 
due management of the conscience, and for want of this 
many of God's dear children are faint, feeble and sick- 
ly. The Lord God Almighty will have his people to be 
honest and upright before him. How does he teach them 
to do so? In the varied circumstances of life; in the 
fair and upright reading of, hearing, meditating on 
the Vford of God; in the honest judgment which enlight- 
ened conscience passes upon them, they see many flaws, 
many turnings aside, many stoppings short, many causes 
for deep humiliation. They turn not away. They say. 
Search me, God, try my heart. They bare the bosom 
to the knife J they open their wounds to the probe | 
they seek to be deeply humbled, not superficially, not 
lightly, not tranciently, but THOUGHTFULLY. Do they 
stop here? Legality would so, but the spirit says. No, 
take it now to the blood of sprinkling. Thus filial 
confidence in God through Christ is maintained, the 
spirit is kept pure, the walk is even, and the life is 
without blame. 

Charles Wesley's hymn commencing: 

Gome thou omniscient Son of God, 
Display thy sifting power — 
was written "for any who think they have already 
attained." How searching is its strain. One almost 
shrinks with awe as realizing that He understandeth our 
thoughts afar off, and is acquainted with all our ways, 
we present ourselves before him, and thoughtfully, 
sincerely, earnestly pray. 

Look through us with thy eyes of flame, 

Vfliat a daring, solemn request I We feel that piercing 
gaze. We sink into the dust at his feet. We lothe 


ourselves. We are covered with shame-— guiltless shame- 
while we are made more fully than ever to rely on the 
all-cleansing bloody and to claim its efficacy for our- 
selves. Yet will this prayer— the prayer of the soul 
in its most hushed^ true and serious mood — be present- 
ed and urged by all who would approve themselves imto 
God. And the more they see reason to rejoice that 
they . ': 

All his fullness knoWj • 

From every sin set free^— 
the more t-Till they come into that holy and heart- 
searching presence with the cry^ Examine me^ Lord^ 
and prove me; try m.y reins and my heart. 

It is not unlikely that the answer to this prayer 
will disclose to us lurking evil which had never been 
known, never suspected, A course has been persued 
which we did not perceive to be questionable or wrong. 
Hence there was no condemnation because of it. Nor 
was our persuasion that we had received the cleansing 
virtue of Jesus' blood, a delusion. ¥e need not cast 
away this confidence. But when the conviction has 
come upon us that such a course is unvjorthy of a follow- 
er of the Lord, we must at once renounce it, or that 
confidence cannot for one hour be retained. Even 
when entirely sanctified, we are bound still to inquire 
whether all in us and done by us is according to God's 
will. They who have, in infinite love, been brought 
into the way of holiness, must still, with the clear 
light, quickened sensibilities, and godly jealousy 
which they have received, "take heed thereto, accord- 
ing to thy Word." "And hereby we know that we are of 
the truth, and shall assure our hearts before him." 
For if our hearts condemn us, God is greater than our 
hearts and knoweth all things. Beloved, if our hearts 
condemn us not, then have we confidence toward God. 

— Gospel Visitor, 1872. 

NWS 1X12.1, -^ • 

There was much rejoicing when we af the Indiana congregatitn 
gathered at the water side in Northern Indiana, Nov. 17, when 
a young Eoan and young woiis-n were received into our fellowship 
by baptism. May the Lord guide them to a new and fuller life. 



suBSEauiiJ^T? TO THE coK.rMCiSvna^T OF MORiL AGmcr (age of 


By this it is not intended to deny that, in some instances, 
the Spirit of God may, from the first moment of moral agency, 
have so enlightened the mind as to hare secured conf ormty to 
moral law, as the first moral act. It is not my present pur- 
pose to affirm or to deny this, as s possibility, or as a fact. 

But by this is intended, that every moral agent of our race 
is, from the dawn of moral agency to the moment of regeneration 
by the Holy Spirit, morally depraved, unless we wxcept those 
possible cases just allttded to. The Bible exhibits proof of it- 

1. In those passages that represent all the unregenerate as 
possessing one common wicked heart or character* "And God saw 
that the wickedness of man was great in the earth, and that 
every imagination of the thoughts of his heart was only evil 
continually*" — Geno 6:5. *^This is an evil among all things 
that are done under the sun, that there is one event unto all: 
yea, also the heart of the sons of men is full of evil, and 
madness is in their heart while they live, and after that they 
go to the dead." — ^Eccl. 9:3. "The heart is deceitful above all 
things and desperately vdcked: who can know it?" — Jercl7:9. 
"Because the carnal mind is enmity against God: for it is not 
subject to the law of God, neither can beo" — Rom. 8:7« 

2. In those passages that declare the universal necessity of 
regenerations "Jesus answered and said unto him. Verily, 
verily, I say ttnto thee. Except a man be born again, he cannox 
see the kingdom of God." — John 3:3. 

3. Passages that expressly assert the universal moral de- 
pravity of all unregenerate moral agents of our race. "vVhat 
then? are we better than they? No, in no mse: for we have 
before proved both Jews and Gentiles, that they are all under 
sin; as it is written. There is none righteous, no, not one. 
There is none that under s t and eth, there is none that seeketh 
after God, They are all gone out of the way, they are together 
become unprofitable; there is none that do eth good, no not one. 
Their throat is an open sepulchre; with their tongues they have 
used deceit; the poison of asps is under their lips: whose 
mouth is full of cursing and bitterness: their feet are swift 
to shed blood; destruction and misery are in their ways: and 
the way of peace have they not known: there is no fear of God 
before their eyes. Now we know that what things soever the 
law s'aith, it saith to them who are under the law: that every 
mouth may be stopped, and all the Yrorld may become qui It y 
before God. Therefore by the deeds of the law there shall no 
flesh be justified in his sight; for by the law is the know^ 
ledge of sin."— Rom. 3:9-20u 

4. Universal history proves it. What is this world *s 
history but the shameless chronicle of human wickedness? 

5. Universal observation attests it. YJho ever saw one 


unregenerate huinan being that was not selfish, that did not 
obey his feelings rather than the law of his intelligence, that 
was not under some form, or in some way, living to please self? 
Such an unregenerate human being, I inay safely affirm, vfas 
never seen since the fall of Adam© 

6#. I may also appeal to the universal consciousness of the 
unregenerate. They know themselves to be selfish, to be aiming 
to please themselves, and they cannot honestly deny it, 


By this is intended, that the moral depravity of the unre- 
generate is without any mixture of maral goodness or virtue, 
that while they remain unregenerate, they never in any instance, 
nor in any degree, exercise true love to God and to man* It is 
not intended, that they may not perform many outvrard actions, 
and have many inward feelings, that are such as the regenerate 
perform and experience: and such too as are accounted virtue 
by those who place virture in the outward action. But it is 
intended, that virtue does not consist either in involuntary 
feelings or in outward actions, and that it consists alone in 
entire consecration of heart and life to God and the good of 
being, and that no unregenerate sinner previous to regeneration, 
is or can be, for one moment, in this state. 

When virtue is clearly seen to consist in the heaart's entire 
consecration to God and the good of being, it must be seen^ 
that the unregenerate are not for one moment in this state. 
It is amazing, that some philosophers and theologians have 
admitted and maintained, that the unregenerate do sometimes di 
that which is truly virtuous. But in these admissions they 
necessarily assume a false philosophy, and overlook that in 
which all virtue does and must consist, namely, suprene ulti- 
mate intention. They speak of virtuous actions and of virtuous 
feelings, as if viriiue consisted in them, and not in the inten- 

We have seen that all choice and all volition must respect 
either an end or means, that is, that everjH;bing willed or 
chosen, is willed or chosen for some reasono To deny this, is 
the same as to deny that anjrthing is willed or chosen, because 
the ultimate reason for a choice and the thing chosen are 
identicals Therefore, it is plain, as -v^s shovm in a former . 
lecture, that the will cannot embrace at the same time # two 
opposite ends; In other words, it certainly is absurd to say, 
that the mil, Y/hile maintaining the choice of one end, can 
use means for the accomplishment of another and cp]^asite end. 

\Vhen an end is chosen, that choice confines all volition to 
securing its accomplishment and until another end is chosen 
and this one relinquished, it is impossible for the will to pnt 
forth any volition inconsistent with the present choice, Xt 
therefore follows, that while sinners are selfish, or unregener- 


ate, it is impossible for them to put forth a holy volition* 
They are under the necessity of first changing their hearts, 
or their choice of an end, before they can put forth any 
Tolitions to secure any other than a selfish end» And this is 
plainly the everyvThere assumed philosophy of the Bible, which 
uniforniLy represents the unregenerate as totally depraved, 
and calls upon them to repent, to make to themselves a new 
heart; and never admits directly, or by way of implication, 
that they can do anything good or acceptable to God, while in 
the exercise of a v/icked or selfish hearty 


In examining this part of the subject, it is necessary to 
have distinctly in view that vfhich constitutes moral depravity • 
iill the error that has existed upon this subject, has been 
founded in false assumptions in regard to the nature or essence 
of moral depravity # It has been almost universally true, 
that no distinction has been made betv/een moral and physical 
depravity; and consequently, physical depravity has been con- 
founded with and treated of, as moral depravity • This of 
course has led to vast confusion upon this subject « Let the 
following fact, which has been shown in former lectures, be 
distinctly borne in raind» 



Consequently it cannot consist, 

1. IN A SniFUL CONSTITUTION, or in a constitutional 
appetency or craving for sino 

2« Moral depravity is sin itself, and not the cause of 
sin. It is not something prior to sin, that sustains to it 
the relation of a cause, but it is the essence and T^ole 
of sin. 

3. It cannot be an attribute of human nature, considered 
simply as such, for this would be physical, and not moral 

4, Moral depravity is not then to be accounted for by 
accribing it to a nature or constitution sinful in itself. 
To talk of a sinful nature, or sinful constitution, in the 
sense of physical sinf^olness, is to ascribe sinfulness to 
the Creator, Yfho is the author of nature. It is to oberlook 
the essential natixre of sin, and to make sin a physical virus 
unstead of a voluntary and responsible choice. Both sound 
philosophy and the Bible, make sin to consist in obeying the 
flesh, or in the spirit of self -pleasing, or self-indulgence, 
or, idiich is the same thing, in selfishness — in a carnal 
mind, or in minding the flesh. But writers on moral depravity 
have sssumed, that moral depravity was distinct from, and 

the cause of sin. They call it original sin, indwelling sin. 


a ainf-ul nature t an appetite for sin, an attribute of human 
nature, and the like. We shall presently see what has led to 
this view of the subject • • • 

John 3:6* "That tfhich is born of the fleSh is flesh, and 
that" which is born. of the-Si>trit is spirit*" 

Upon this I remark that it may, if literally taken, mean 
nothing" more than this, that the body ^ioh is born of flesh is 
flesh, and that that -which is born of the Spirit is spirit; 
that is, that this birth of which heifma speaking was of the 
sou]:, and not of the bodyc. But it may be understood to mean, 
that that vrhich results from the influence of the flesh is flesh, 
in the sense of sin; for this is a common sense of the terra 
flesh in the New Testament, and that which results from the 
Spirit, is spirit or spiritual, in the sense of holy. This I 
understand to be the true sense. The text v^en thus understood, 
does not at all support the dogma of a sinful nature or. consti- 
tution, but only this, that the flesh tends to sin, that the 
appetites and passions are temptations to sin, so that when the 
will obeys them it sins. T^atever is born of the propensities, 
in the sense that the will yields to their control, is sinful. 
And, on the other hand, whatever is born of the Spirit, that is, 
whatever results from the agency of the Holy Spirit, in the 
sense that the will yields to Eini, is holy* 

Again, Eph*2:3« "By nature the children of wrath, even as 

Upon this text I remark that it cannot, consistently with 
natural justice, be understood to mean, that we are exposed to 
the wrath of God on account of our nature. It is a monstrous 
and blasphemous dogma, that a holy God is angry with any^ 
creature for possessing a nature with which he was sent into 
being without his knowledge or consent. The Bible represents 
Cod as angry with men for their wicked deeds, and not for thier 
nature • 

It is corrmon and proper to speak of the first state in which 
men universally are, as a natural state. Thus we speak of sin- 
ners before regeneration, as in a state of nature, as opposed 
to a changed state, a regenerate state, and a state of grace» 
By this we do not necessarily mean, that they have a nature 
sinful in itself, but merely that before regeneration they are 
universally and morally depraved, that this is their natural, ^ 
as opposed to their regenerate state. Total moral depravity is 
the state that fallows, and results from their first birth, and 
is in this sense natural, and in this sense alone, can it truly 
be said, that they are "by nature children of ^^ath." Against 
the use that is made of this text, and all this class of texts, 
may be arrayed the vfcole scope of scripture, that represents 
man as to blame, and to be judged and punished only f orchis 
deeds. The subject matter of discourse in these texts is such 
as to demand that we should understand them as not implying, or 
asserting, that sin is an essential part of our nature. 

(to be continued j 



Chronicles of the Brethren^ page 67^ gives the 
following brief history of the first Brethren ©hurch 
in Indiana: 

"In 1804-5 a colony from Pennsylvania and Virginia settled 
en Four Mile Creek, in what -was then kno^m as the Four 
Mile Indian Purchase, now Union County, Indiana. In^this 
colony were fourteen members cf the Brethren fraternity 
who were visited and ministered unto occasionally by Elder 
Jacob Miller and others from Ohifv, until 1809 when they 
were organized ints a working body called the Four Mile 
Church which was so far as known the first Brethren church 
in Indiana.. " 

NETTLE CREEK in Wayne and Henry Counties was the 
second Brethren church in Indiana, It X'^as organized 
in 1820 by Elders David and Aaron Miller^ sons of the 
above mentioned Elder Jacob Fiiller of the Mama Valley^ 

These two churches are called the »'mother" churches 
of Indiana. In I83O the Miller Brothers moved from 
Nettle Creek to South Bend^ i^and began the work there, »» 

Elder David Gripe, Elder of the Wolf Greek Church 
in Ohio, emigrated to Elkhart County and with others 
organized the first Brethren church in Northern Ind. 
in 1830, Imown as the Elkhart Church. It originally 
included all of Elkiiart County and the Northern part 
of Kosciusko County, From it were organized a number 
of other Northern Indiana churches. 

PORTAGE^ the second congregation in Northern Ind. 
was organized in I83I. Elder Da'vld Miller of the 
Nettle Greek Church, Wayne Co, was the first preacher, 
A meeting house was built in iB^l eight miles North- 
west of South Bend, .... 

TURKEY CREEK, the third oldest congregation of the 
Brethren in Northern Ind. was organized in I838, It 
comprised the southern part of Elkhart County and the 
Northern part of Kosciusko County, and was originally 


a part of the Elkhart Church ♦ It resulted from the 
labors of Elders John Leatherman and Henry Neff» ■■ 
Elder Leatherman was in charge until his death in _. . 
1867. The original Turkey Creek chuch house was , • 
built in 1851 five miles south of Goshen., . • • 

UNION CENTER was formerly the Northern part of ' 
Turkey Creek^ and was organized into a separate con- 
gregation in 1859 with Elder Henry Neff Sr. in charge • 
The Union Center chirr ch house, 3 miles east, and two 
miles north of Nappanee, was built in I867. . ./;. ■ 

lELLOVJ" CREEK, organised 1856, was fomerly the West- 
ern part of the Elkhart Church, John Mller, one of 
the first ministers in Elkhart County, was its first |' 

minister « ' . • ,.' ''^ 

SOUTH BEND, organized in the iS^O^s, originally 
included all of the Southern and Eastern portion of 
St, Joseph County. Elders Abraham Whitmer, Jacob 
Bowman and George Shively were some of the early 
resident preachers. The district was later divided: 
the South and West portion retained the name South 
Bend; and the Southeast and Northeast portion took 
the name St, Joseph, 

Other congregations organized by the middle of the 
Nineteenth Century, and for the most part subdivisions 
of the original districts already named, were: 

YELLOW RIVER, Marshall County, I8U8. .. , : . ." .,., . 
BLUE RIVER, 18^2, 7 miles west of Churubusco. 
TIPPECANOE, 1852, Kosciusko County, 
CEDAR CREEK, 18^5, Allen, DeKalb and Noble Counties. 
PINE CREEK, le^U, and UNION, 1858, originally part 
of the South Bend District. 

About the same time the Brethren were settleing in 
Northern Indiana, others were moving into the Central 
and Southern parts of the State. .. _ ._ 

DEER CREEK, where Camden now stands, was begun in 
1828. Samuel Wise, a deacon^ and Peter Eyman, a second 
degree minister, were the first settlers. It is thought 


to have been organized in I83O. In I838 it was divid- 
ed into two^ and the ne^r district was called BACHELOR 
RUN. A division occurred in the Bachelor Run Church 
in l8U8j and Peter Eyman and others who sympathized 
v/ith him formed a new church called the New Bunkers or 
Church of God, 

PIRi^ONT or NORTH FORK is said to have begun in I828 
with the settleing of Bavid Ulery and family and a 
small corr^^any of members along the North Fork of Wild 
Cat Creek in Carroll and Tipecanoe Goxmties, It is 
said to have been organized in 1832. In 18U5 the dist- 
rict was divided and Elder John Shively was given 
charge of the North part called NORTH FORK^ and Elder 
John Metzger took charge of the Southern part known 
as fflDDLE FORK. 

MNCHESTER^ originally called Eel River ^ dates from 
1836 when Joseph Harter from Montgomery Co. Ohio settl- 
ed on Eel river where North Manchester now stands. It 
was organized in I838 and Joseph Harter was chosen to 
the ministry, 

FiEKICO: Peter Fisher and wife Elizabeth, and Nath- 
aniel and Francis Clingenpeel from Ohio settled in this 
vicinity in I836. Elder William Moss and wife, from 
the original Four Mile Church, Wayne County, came in 
I838, and the Chiirch was organized in I839. 

PIPE CREEK: organized in 1852 through the labors of 
Samuel Murray who was ordained and given the oversight 
in 18^7. He did much traveling and preaching, and 
lacked but one day of living to be 100 years old. 

Other Southern Indiana churches were: BEACH GROVE, 
Hamilton and Madison Counties, organized l850j HOWARB 
COUNTY CHURCH, 18^2. Hiel Hamilton, an influential 
Brethren preacher, was chosen to the ministry here in 

In Studies in Brethren History, it is said that the 
State of Indiana vxas divided into three church districts 
in 1866, at which time there were fifty five congrega- 
tions in the State. — B.F.W. 



The beauty of a lily and the beauty of a face 
Make bright a gloomy corner and exalt the 

common place ^ 
But there's nothing shines so brightly in the 

world of human need 
As the beauty and the glory of a kind and 

thoughtful deed. 

There are lovely things to look atj 

there's the blue sky and the sun^ 
And the hilltop in the distance and the 

works that men have done^ 
But the best of God's creation in this 

world of joy and smart 
Are the helping hands of service and 

the big and generous heart. 

Not on canvas or in marble or in flowers 

that bloom to fade. 
Or in lovely skies which vanish are the 

lasting beauties made. 
They make the dismal places, 
But the kind and cheery voice 
And the heart that is unselfish 

make the weary to rejoice. 

There is beauty in the lily, and 

there's beauty in the hills. 
There is beauty in the blossoms wet 

with dew the morning spills. 
But the riches, lasting beauty which 

this world forever needs 
Through its * days of tribulation, is 

in the beauty of our deeds. 
— Selected. 


- JOEL- 

Joel opens his commission telling of dreadfcl plagues 
accompanied by a dreadful drought such as never was 
before^ that had come upon the land because of the sins 
of the people of Israel, He pleads with them to re- 
pent telling them to ''rend their heart '^ and "not their 
garment^ ''for the Lord your God is gracious and merci- 
ful^ slow to anger ^ and of great kindness.^' 

The people were soon ready to repent when they saw 
the devastating effect of th plague and of the drought. 
Lord heard their cry and promised an era of prosperity 
(2: 21-26). There was a wonderful spiritual blessing 
as well^ foretelling of the coming Gospel age^ for the 
Apostle Peter directly refers to 3: 28 on the day of 
Pentecost when he says^ "This is that which was spoken 
by the prophet Joel*" 

It seems as though we get a picture of the whole 
Gospel age from Joel^s prophecy as well as the future 
of natural Israel^ and what was to befall the nations 
that persecuted her at that time. We see the out- 
pouring of the Holy Spirit on the day of Pentecost 
(2: 28-31)^ the gracious promise to all those who will 
"call on the name of the Lord (2: 32); and the wonders 
that will come in the end time^ and the great harvest 
of souls at the end of the world (3: 13«l5). 

Supply the missing words in these quotations: 

1. And rend your ^ and not your . 

2. And I will shew wonders in the heavens and in 
the earthy ^ and ^ and 

3. The shall be turned into and the 

into , 

U. Beat your plowshares into ^ and your prun^ 

ing hooks into : let the weak say I am 

— Melvin Coning 
Goshen_, Indiana,